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THE WORLD PROCESS 



OR- 



THE ORIGIN AND EVOLUTION OF 

LIFE, MIND, THOUGHT AND TFF 

LANGUAGE 



OUT OF- 



THE ONE ELEMENT OF EXISTENCE 



BY 
ST. GEORGE 



ST. GEORGE PUBLISHING COMPANY 

MALTERMORO 

FRESNO, CALIFORNIA 



COMMENTS OF THE PRESS 
ON 

ERRORS OF THOUGHT 

By St. George 



"MIRROR," ST. LOUIS, MISSOURI 
Errors of Thought 

Justice cannot be done here or in any review to 
the enlightened and logical ideas of "St. George," 
set forth in the large pamphlet called "Introduction 
to Errors of Thought," and published by the Paul 
Elder Company, San Francisco. "St. George" has 
chosen his non de plume fittingly; for the task which 
he assumes is on a par with the destroying of dra- 
gons. He has taken the sword in opposition to the 
tyranny of opinions in modern civilization. Modern 
life attains its degrees of progress on the ruins of 
dead opinions. * » * 

The present pamphlet is profusely annotated and 
illustrated by symbolical designs from ancient 
sources. It is intended merely as the fore-runner 
of a more complete work which is to follow. By 
all means, let us have as much as possible of the 
literature which "ignores the strait-jacket of ortho- 
dox formalities" and goes back to the beginnings 
of things for truer and more practical methods of 
thought. 

THE CHICAGO EVENING POST 

In the view of the author of this remarkable piece 
of work the ways of thought induced and fostered 
by alphabetic modes of communicating ideas is re- 
sponsible for an intellectual fall of man into folly 
and divocrement from the truth. The author seeks 
to correct this fatal deviation by interpreting the 
"living truth" revealed in prehistoric and pre-alpha- 
betical symbolism. There is a lavish display of 
erudition in his pages. His illustrations alone will 
constitute a valuable source book for the symbolist. 

TRENTON, N. J., "TIMES" 

Errors of Thought in Science, Religion and Social 

Life 

Points out dangers of modern civilization, and 
traces wrong thinking on important questions from 
the pre-alphabetic ages to the present time. The 
author holds that hollow talk in school and church, 
in college, university and public life, is the danger 
of the hour, converting the virtues of natural intel- 
ligence into sham-intellectuality and substituting the 
emptiness of opinions for the normal powers of 
knowledge. He deplores the separation of the think- 
ing consciousness from the living consciousness, 
which makes the faculties of thought self-sufficient 
and produces much hollow word knowledge, all of 
which misleads the judging and reasoning powers of 
the mind. The wrong tendency is very prevalent in 
schools, he says, while in churches it substitutes 
contradictory ideas of God and Satan for the living 
consciousness of God in the human mind, which is 
the elementary consciousness of the organizing 
powers of life, mind and thought, active in the 
process of existence, having virtues as a humanizing 
power which the conflicting ideas about God and 
the current theories of heaven and , hell, now cir- 
culating as theologically established truths, do not 
usually sustain. 

From this viewpoint he turns the searchlight 
upon established systems and economic problems. 
He says: "The reform-crazed American voter now 



calls for more special legislation, which does not 
increase his chances of peace and plenty, but which 
deprives him of his civic rights and liberties, and 
places more and more power into the hands of pol- 
iticians and public servants, and more burdens on 
his own life." He says that there is too much de- 
sire for interference of federal authorities in local 
affairs. He recommends the establishment of a bet- 
ter financial system in the United States that would 
make this country independent of foreign capitalists 
and claims that too much advice about the tariff 
and other national questions comes from foreign 
interests. 

This is a book written in a scholarly but very 
independent style, and calculated to stimulate any 
one's thinking powers. 

THE SACRAMENTO "BEE" 
The author states his purpose to be solely the 
correction of the ruling opinions that have a direct 
bearing on the fate of modern civilization and pro- 
duce conditions of well-being and suffering in social 
life. It is a work on the practical application of 
thought and language as life-controlling powers in 
civilization. The arguments advanced show the 
author's intent to get at the pre-alphabetical way 
of thinking, which, "because of the natural simplic'^y 
and adherence to the powers of life, can readily lay 
a foundation for superstructural ideality." 

Interesting to scholars and those who like pro- 
found reading. 

SAN FRANCISCO "CHRONICLE" 

The errors specially dealt with are those fosteret 
in educational institutions and finding their way into 
legislation. Tariff reform, trusts, and taxation are 
considered from an entirely original standpoint. To 
the present agitation against the trusts the writer 
is vehemently opposed. He says: "The nations 
which labor to legislate trusts out of existence may 
be moving toward industrial suicide; they will prob- 
ably not be able to compete with those nations which 
foster the trust system." But it would take a page 
to indicate the various matters upon which the 
author passes equally emphatic judgments. The ex- 
cellently reproduced illustrations from Egyptian and 
classical history and mythology are a feature of the 
work. 

FROM CINCINNATI, OHIO, "TIMES-STAR" 

A California philosopher, who comparatively 
digests the sum of the ethical philosophies of all 
times and applies his conclusions to modern life. 
In "Errors of Thought," he launches into a dis- 
cussion of present-day evils which all learned prag- 
matists will condemn but which offers an abundant 
field for conjecture as to whether he is or is not 
right. And the world lacks a just judge so to pass 
on his conclusions. It is a work of the highest 
creative philosophy. 

ST. LOUIS "TIMES" 
Certainly here is a worthy field indicated, and 
we gather from the pages in hand that the author 
is peculiarly qualified to perform his work thor- 
oughly. 



Copyrighted 1914 
By 

M. P. MALTER 



THE WORLD PROCESS 



-OR- 



THE ORIGIN AND EVOLUTION OF 

LIFE, MIND, THOUGHT AND 

LANGUAGE 

OUT OF 



THE ONE ELEMENT OF EXISTENCE 



8 BY 

ST. GEORGE ^ 



ST. GEORGE PUBLISHING COMPANY 

MALTERMORO 

FRESNO, CALIFORNIA 






w 



Copyrighted 1914 

By 
M. P. MALTER 



DEC 26 1914, 



CIA391153 



THE WORKSHOP OF NATURE AND THE WORKSHOP 

OF THOUGHT 



This volume contains a first attempt to explain the world-pro- 
cess by means of a modern language and by elucidation of the pro- 
cesses of vital digestion and of inanimate fermentation — if the 
word "fermentation" may be used to describe the non-vital meta- 
morphoses or process which produces the phaenomena of fire and 
water and of their interaction in small, local or great solar-plane- 
tary ways. 

The causes of living and dying are consciously active in the 
life-sustaining process of digestion, and they are unconsciously 
active in that inanimate metamorphosis which I call the process 
of world-fermentation. 

There is a perceptible, phaenomenal outwardness and an im- 
perceptible characteristic inwardness, a well-known temporality 
and an almost unknown continuity to all natural causation. The 
connection of this outAvardness and inwardness is not as well 
known as it has been known in former ages and as it may again 
be known, if thoroughly studied. Only by making this connection 
clearly known can the working of natural causation as it is in itself 
become known. 

Modern learning does not consider the natural connection be- 
tween inwardness and outwardness of causation; and it fails to 
distinguish the integral continuity and the differential temporality 
in causation. Nature is a continuous process. Life of all sorts 
comes only in temporary forms, and it goes out of them. 

Modern thought has lost sight of the integral and differential 
factors in the procedures or Logic of Life and of Death. It usually 
ignores or misrepresents the continuously working causes in the 
chain of natural causation. These workings T aim to explain as 
they are in themselves, and in their connection with perceptible out- 

i 



wardness and not merely as they may be spoken of by speculative 
scientists, theologians or philosophers, or by metaphysicians. 

The civilized mind needs to know facts as they are in their 
integral and differential workings, and it does not need to know 
the theories which speculative thinkers invent in order to explain 
the causes of facts unknown to themselves. 

The possibility or intellectual ability of fact-knowing" and 
truth-telling has its roofings in the mind's immediate consciousness 
of natural causation. The possibility of evolving these rootings of 
consciousness into a living power or so-called Tree of Knowledge 
depends on the efficient use of a serviceable type of language — a 
type which can present the continuous changefulness of causation 
in vitally true ways — in ways true to the Logic of Life and of 
Death. 

The causes which produce the phaenomena of life and death, 
of knowing and of thinking, cannot be properly represented by a 
merely analytic and terminological language, as is ours. The hu- 
man mind, however, can provide efficient means of language to 
properly represent natural causation; but it cannot do it by guess- 
ing and theorizing; it must begin by recognizing vitality as the 
"Father" of intellectuality; it must proceed by considering the con- 
sciousness implicit in life as primarily representative of Fact and 
of natural causaton, and it must learn to vest its conclusions of 
thought into forms of language that fit the requirements of both 
fundamental Fact-knowing and superstructural Truth-telling. 

To this end the thinking Ego must evolve the natural under- 
standing of the living Self in accordance with the Logic of Life 
by providing means of language which have a living character 
Thought must not stray into syllogistic by-ways ; it must not de- 
lude itself by mistaking knowledge of words for knowledge of Fact. 

Guessing at natural causation and the verbal requirements for 
its elucidation is idle waste of time. The inwardness of nature's 
activity cannot be reached or explained by guess-work. The work- 
ings of the human knowing powers as they are in themselves and 
in their connection and dependence on natural causation must be 
known in an immediate and certain way, before the natural causes 
of living and dying can be made known by means of language or 
before the mind can begin to evolve proper and efficient means of 
language to represent natural causation. 

ii 



In order to make known what the all-to-order-setting energy 
is doing in the world-wide process of living and dying, of generat- 
ing and regenerating individual life and of forming solar-planetary 
systems, we must first know what this energy is doing in our bodily 
economy; and we must further know how language came to make 
it possible to convert the fundamental, unspoken consciousness of 

Our philologists haye never yet studied the evolution of language. They 
don't know that various ages have evolved various types of language to serve 
various purposes of life. They imagine that our terminological and grammati- 
cal type can serve all purposes of Fact-knowing and Truth-telling; but it 
can not. It can serve the description of outer evidences, hut it cannot serve 
the elucidation of that inner causation, which produces the evidences and 
the powers of mind to note them understandingly. 

The world-process and causation in living and dying, of Avell-being and 
suffering, may be truthfully described in various ways by various types of 
language. The terminological type suits this age, and it fits into the intellectual 
effects of our education. The prosopopaia type and its living pictures suited 
former ages ; and in that type all the Truth which can be told has been told in 
ways most interesting and edifying, if properly pursued. In this first effort 
of elucidating the world-process, we care not for any of the many alleged 
sacred writs from their first recorded appearance in the Chinese Yh-King to 
their last in the Kabbalistic book Zohar, although the now unknown causes of 
the known evidences were depicted to better advantage in some of those writ- 
ings than can be done by terminological type of rhetoric. An effective way of 
remembering the mind and body-making process by breathing and digestion is 
given in the Chinese picture of the "Word-Churn," often copied in antiquity, 
now forgotten. It depicts life as a digestive fermentation-vat supervised by 
a mental distiller. The mind-making process may be well enough compared to 
a distilling process, but the mental distillery seems to have been managed by 
word-working "moon-sinners" for the illicit purpose of instilling delusive 
ideas into the public mind. Reflective thought is a cold-blooded genius at best 
and usually "luny"; for it leads the attention of mind-power away from the 
radio-active focus of life. The reflectively thinking mind loves the cold-blooded 
and delusive words, and it looks with submissive awe upon intellectual lunacy. 
Silenolatry, the worship of wordy sense, has been the affliction of all alphabet- 
ically enlightened ages. 

The illicit and illogical word-workers have looked upon the one unspoken 
and undefined God-consciousness in man as their special field in which to cul- 
tivate pretentious knowledge of the causes of life and of welbeing, and they 
have effectively advertised their word-made gods by polyglotous names as 
original factor in that causation,— factors, all supreme, which spoke in com- 
manding voices to the hungry intellects of mankind. Modify an old name, at- 
tach even a new adjective to an old God-name and a new God is born to rule 

in 



life into explicit states of word-vested knowledge. We must begin 
our work of knowing by directing our attention to what antiquity 
called "Find yourself" in the eternal chain of natural causation and 
learn to know the Living Logos dioikon — i. e., the Life of Lan- 
guage and its immediate connection with individually conscious 
life and with world-wide to-order-setting energy; we must make 
clear to ourselves the difference between the continuously working 
not-self and the temporarily working self : the discosmesis and the 



the human intellect for better or worse ; for better never, for worse ever. The 
illogical, syllogistic use of language is an inventor of mysteries and of wonder- 
some tales of salvation and damnation. It labors to hide the causes of evi- 
dences, that it itself may be adored as a world-builder and ruler of Creation. 
Words have built no worlds. Logos, Verbum, Oum, Kol-pi-jah, Honover, etc., 
etc., have surely been humanity-makers once, but what are they now? Do they 
make the integral and differential causes of life and death, of welbeing and 
suffering known? Are not all the apostatic churches in Christendom belaboring 
the intellectual and industrial ass in word-wise ways which ignore the Truth 
to turn life upside down and hang it like Agapitus over the "smoky fire" of 
delusions? Are other wordy and idealistic God-knowers and theophantasts 
than ours doing any better work for the shedders of sweat and the spillers of 
blood? Are any of the renowned idealistic word-knowers making life easier for 
poor, hopeful Za-Kar, the burden-bearing industrial Ass? If not, why not? Ig- 
norance and prejudice are the mainsprings in the workshop of thought. Great 
indeed, are our mechanical thinkers in providing means to improve social life 
for the owners of gold, but great and growing worse is the slaughter of life 
on the altar of wordy wisdom dispensed by the agents of word-vested Gods — 
all of them discursive pretenders to the one righteous rule of life. 

The ancient Teutons worshipped world-vitality as the original cause of 
life and of Go-right in their Allfadar and Allkuna, All-father and All-mother, 
but they excluded the intellectual word-workers from service under the plea 
that the cause of life is too great for worship in stoney, prejudicial confinement 
and wordy vestments. The ancient Americans carricatured the effort to vest 
world-wide causation in verbal vestment. But our enlightened thinkers wor- 
ship wordy divinities in all the known languages. 

Words and names are of value for the purpose of remembering Fact, but 
not for their own value in Truth. The old God-names, which the world no 
longer holds holy, are better means of education than the absurdly vowelized 
God-name Jehovah which the world now reveres as the living Truth. 

Pictures speak impressively at times. Ancient art had ways of elucidat- 
ing the imperceptible causes in nature's activity by pictures an dby the pic- 
turesque way of speaking, wiiieu.^rved education and Fact-knowing in un- 
surpassed ways. The Chinese picture of the Word-churn, for instance, 
depicted the control of civilization by speaking thought as an intellectual 

IV 



ekpyrosis. And we must not fall into the errors of self-objectivism. 
We must not make ideas of self the predicate for some wordy 
knowledge of the not-self. We must not be misled by wordy anal- 
ogies. We must hold to the "Way of Life," to the Logic of Life 
and of Death in our use of words, if we want to tell the Truth about 
our nature. 

The ability to tell the Truth depends on the logical use of lan- 
guage. Logic and Logos are intellectual twins active in the devel- 
opment of Right-mindedness. 

The illogical use of words is the Father of Shamanism. 

We must not imagine that the persistent delusion, known as 
Shamanism, is characteristic only of the intellectual life of the 
semi-civilized nations in northern Asia or of East India, China or 

distillation-process, analogous to the world-process which was described as 
a physical fermentation vat in its lower workings and as a mental distil- 
lery in its upper workings. That description seems absurd at first sight, 
but it has had a powerful influence on the cultural development of all civilized 
races on earth. It had made humanity familiar with the fact that mind-making 
is a breathing process while body-making is a digestive fermentation-process, 
and that death itself is an inanimate fermentation-process. The characters 
represented in that ancient Chinese picture have found representation in the 
personifications of gods, heros, saints and devils in all sacred Avrit, our Bibles 
not excluded. The Ramayana, the principle Epic of the Brahmins, labored in 
most extravagant ways to depict this Chinese churn-idea. Not satisfied with 
this epos, the old Brahmins wrote another, their longest epos, the Maha Bha- 
rata, explaining the intellect-making process by the workings of the word- 
churn. These efforts come in an absurd dress of phraseology. What sacred 
writ does not so come? especially after it has suffered translation and ex- 
planation by absurd word-workers, as are all exegitists. 

Mind-making may be well enough described as a distillation and digestion 
process, which takes place in the human body, starting on the one side by 
physical eating and on the other by breathing vital tendencies from the at- 
mosphere. The dry heat coming from the sun and the moisture coming from 
the earth become factors in the unifying re-digestion process which sustains 
life. Digestion means to make new life out of devitalized housings of old or 
other life. Distilling means to extract the character energy from dormant life 
and its physical housing, and either diffuse or concentrate the extract in the 
periechon. Heat and moisture may be said to work in the bodily economy as 
secondary causes to the radio-active character in it, which may be called the 
first cause. 

The intellect is a growth as is body a^ muid. As this or that type of 
eharacter controls this or that kind of body and mind-making in the bodily 
organism of the various species, so does language of one type or another, 
radio-active or circumspective, control the intellect-making in civilization. 

v 



Africa. Wherever the influence of letter-learning has made itself 
felt in the life of language, there Shamanism has found its rootings 
in human mentality. Shamanism is a type of mental delusion 
which originates in the illogical use of ..ill-defined words. Any 
ideal misrepresentation of the universal order in natural causation} 
when educationally propagated, leads into persistent error of 
thought and into sweeping shamanistic delusions — it leads to the 
worship or fear of false Gods or of false ideals, and to the woeful 
results which this worship produces in civilization. They who mis- 
conceive and misrepresent the order in natural causation must suf- 
fer the consequences which irrational ideality imposes upon life 

Language, if used as a "churn" (that is, kyriologically to focalize special 
consciousness in self-consciousness) has a living character ; it has a Logos 
character, and having this character it has powers to develop intellectuality 
true to life. 

The churning or cyclic workings of ideas diffuses vitality and makes the 
intellect grow, as grow the mental organs, in dendriform ; it makes all branch- 
ings hold to the same rooting in life and work harmoniously. 

All mental activity in civilization may be considered and called a distilla- 
tion-process in which language plays an active part, either as focalizer or 
diffuser of vitality. So held the sages of prehistoric China. All other races 
copied this idea, and therefore have we learned talk of Logos, verbum, Oum, 
Honover, Kol-pi-jah, etc., etc., in the world's sacred writings, and in their 
exegesis. 

I use the words diakosmesis and ekpyrosis, because our language has no 
words to describe the facts. My phrase, to-order-setting, is not sufficiently 
comprehensive. The orderly workings in nature are the result of a to-order- 
setting power which determines the use of means to the end of order. There- 
fore must the phrase to-order-setting be accompanied by anotehr phrase de~. 
scribing the use of means employed. Clemens of Alexandria, following other 
Pact-knowers, employed the words diacosmesis and ekpyrosis in the sense 
in which I use them : Diakosmesis, the continuity of to-order-setting in the 
process of nature. Ekpyrosis, the temporality of means which serve the end 
of to-order-setting. 

All the mythological works of remoter antiquity which dealt with either 
the inwardness of causation or with the unification of outwardness and in- 
wardness are falsely rendered by modern learning. All mythologies and so- 
called sacred writings are misrepresented in their essential meaning by our 
classical students. It may be well to remember this assertion for the present 
by the words "euhemerism and shamanism." The workings of natural causa- 
tion and of the World-process were presumably elucidated in those old-time 
writings. 

VI 



and vitality. The historic ages are the ages of letter-learning; 
and this learning has invariably inverted the natural working order 
of the mind. It has daemonized human character, and has caused 
it to make its way by tyranny, torture and death-dealing horrors. 
And the end of historic horrors will not come until letter-learning is 
recognized as a frequent cause of delusion and as a potential evil, 
if given too wide a scope and if irrationally used. 

The clearer relative truths are fixed in well defined words, the 
greater their delusive force. This fact we will come to realize when 
we examine the influnce of mathematical learning upon the natural 
knowing powers of mind. 

Looking in analytic ways through the spectacles of alphabet- 
ical learning at the evidences of fact, with intent to discern the 
causes of the evidences, invariably leads the thinking mind into 
misrepresentation of natural causation; for this causation is double- 
active and it works comprehensively as well as seggregatively ; 
therefore it cannot be fairly judged or fully represented by the 
verbal means of single active rhetoric, which places only analytic 
terms at the command of the thinking ego. 

Letter-learning is too largely given to analytic aspects of facts. 
Dwelling on these aspects vitiates the powers of mental compre- 
hension. 

Our modern theologians, like the theosophists of old, have 
everywhere on earth attempted to represent the universal order in 

The mind, which has suffered a reversal of natural intelligence by wordy 
learning, always asks for something beyond existence. It will not accept 
existence as an element, as the one element of living and dying, of knowing 
and thinking. It asks for something beyond existence — something before 
existence — some original or even pre-original cause — some "mia arche" — some 
"pro pater" — something supernatural — some word-made idea which goes be- 
yond the possibilities of Fact. It is not to be satisfied with knowledge of active 
causes. It asks: If existence be an element, what was before existence? What 
is beyond it? The answer is nothing. There can be no argument with a mind 
that wants to know nothing. The mind which imagines that Truth exists in 
hallow abstraction is silly. Abstractions are hallow forms of Knowledge, but 
not essential knowledge. Existence alone is the true object of human knowing 
powers, and it is knowable ; visionary nothings are thinkable into wordy forms. 
Words are means which irrational thought employs to create visionary noth- 
ings. The "pleroma" or fulness of Pact and the "kenoma" or hollowness of 
wordy learning stand apart as irreconcilably separated by the intellectual 
chasm which letter-learning has produced in the alphabetically enlightened 
mind and which no "pons asinorum" can bridge. 

VII 



natural causation by God-ideas, alphabetically formed, or by other 
wordy personifications of ideas set into the frames of wordy pic- 
tures; they have not only failed to make the Truth known, but 
they have established faith in errors and in false Gods. 

Philosophers have for long ages endeavored to elucidate the 
chain of natural causation. They have filled libraries with wordy 
learning; but they have failed to tell the simple Truth, because the 
means of language at their command did not suit the purpose. The 
mobile causes of nature's activity, cannot be represented by word- 
fixed ideas and hide-bound definitions. 

Modern science has endeavored, in a tentative and theoretical 
way of its own, to represent the active causes in the order of nature 
by alleged "laws of nature," evolved by syllogistic inductions out 
of sensible observations. Every one of these "laws" is true to the 
evidences, every one is relatively true ; but not one is true to Fact or 
to integral causation, and none of them exert an altogether bene- 
ficial influence upon the natural workings of mentality and vitality. 

Famous thinkers have labored and labor still in the vain effort 
to represent the order in nature's work by mathematical formulas. 
The highest calculus is the most abstruse, abstract and the most 
misleading. There is no "constant factor" or uniformly working 
axis in natural causation upon which to base calculations of the 
orderly workings in life or in sidereal phaenomena. The to-order- 
setting in nature's activity is done on principles of "changeful reg- 
ularity" and that fact no mathematician has as yet discovered; if 
one should discover it, he would find the vanity of mathematical 
effort to deal rationally with integral and differential factors in 
causation. Yet can these factors in causation be so dealt with by 
the thinking mind, and in fact, they have been so dealt with in the 
distant past. But we live in the present; its way and means we 
must employ to tell the Truth as near as possible. In this age it 
matters not whether we go to a soothsayer or to a speculative sci- 
entist, to a theologian or to a mathematician when seeking enlight- 
enment as to cause and consequence. To whomsoever we may go, 
we will be given relatively true ideas, opinions, theories and hypoth- 
eses in explantions of Fact. If we accept these ideas as the truths, 
then we feed our mental powers on false and faulty representation 
of Fact and on indigestible ideals, which mislead the faculties of 
judgment, pervert the reasoning powers, and corrupt human char- 
acter. 

VIII 



The scientific ideas of the active causes in biological and astro- 
nomical observations, although relatively true, are quite as untrue 
to Fact, as it is in itself, as are the ideas of ghosts and spooks, of 
Gods and Daemons. 

No scientific theory fits the Fact; all fit the evidences in rela- 
tively true ways. Science does not attempt to deal with active 
causation as it is in itself. It deals only with aspects of so-called 
secondary causes and with phaenomenal evidences. These evi- 
dences do not impart any knowledge of the causes which produced 
them. Yet these causes we should clearly know that we may not 
misjudge evidences, as often do our judges and lawyers in Courts of 
Law. 

The biological observations by microscope or other means may 
show evidences that the order of life is supported by process of 
digestion and breathing, but these observations do not show the 
active causes "why" this support. 

The astronomical observations by telescope may show evi- 
dences that the starry heavens move, but these evidences impart 
no information as to the causes of such movements. 

Considering evidences as apart from the one chain of eternal 
causation invites the desire to substitute guess-work, theories, and 
opinions for the natural and needed knowledge of facts as they are 
in themselves and as they arise in the immediate consciousness of 
life and of vitality. 

All intellectual deviations from the to-order-setting procedures 
within individual life and in the world-wide tendencies to vitality 
results in delusive ideality — Shamanism. The older Kabbalists 
spoke of this substitution of delusive ideality for natural knowledge 
of causation as making the intellectual life of the race an unsa\ ory 
artifice. 

The Hebrew mind differs essentially from the Christian mind in the ways 
of thinking. The Hebrew mind, enlightened or illiterate, is inclined to think 
understandingly. It works diplomatically ; it thinks beyond the meaning of 
words into the "unnamed desire." It is not easily deceived by words; it can- 
not be converted to the doctrine of God-guessers. 

The Caucasian mind is inclined to mistake words for Fact, wordy theories 
for knowledge of causation, — syllogizing for thinking logically. 

The Hebrew mind owes its logical tendencies to the educational influences 
which its theologicians have exerted upon it in former ages. The last of these 
theologians were the Kabbalists. Therefore my reference to them. 

IX 



The later Kabbalists described the retrogressive development 
of natural knowing powers, caused by letter-learning, as a "four- 
step" descent from the realm of divinely conscious vitality (Azila) 
through the realm of human feelings (Beria) in to the realm of 
spoken mentality (Jezira) and beyond this realm into that of the 
speaking ego and its intellectual artifices (Asiya).* In "Azila," they 
said, rules the calm and naturally righteous character; in "Asiya" 
the daemonized character comes to the fore as a perverter and de 

If the Hebrew mind can think with better understanding than we can, we 
want to know why. 

Our theologians should enlighten mankind as to cause and consequence, 
but they do not. They answer all questions of Fact by reference to the un- 
sensible ways of the unknowable God. They delude religious faith by mis- 
interpretations of so-called scripture. The old Eabbis used scriptural pictures 
to elucidate facts, as our theologians attempt to do, but the Rabbis explained 
the meanings of these pictures in practical ways, so as to make them guides for 
thought and act. An imperfectly drawn kabbalistic or apocryphical word- 
picture, if understanding^ explained, has a happier educational influence on 
the mind, than has canonical writ by exegesis misinterpreted. 

Whatever there may be left of "Living Truth" in the alleged sacred writ- 
ings will be found in the rabbinical and kabbalistic writings, and in the practi- 
cal application which some rabbis made of these writings. Our Bible is little 
more than meaningless word-knowledge and name-knowledge, which comes 
philologically, historically, geographically, euhemeristically misrepresented. 
Our theological Word-workers have totally destroyed the original meaning of 
sacred stories. 



Leaving the profounder thoughts in Jewish writ out of special considera- 
tion, I am inclined to think that the writ as a whole has evolved a practical 
instinct in the race, the gist of which from the Hebrew point of view might be 
summed up as follows: The Jewish God-consciousness is the one object of 
religious faith which has not been corrupted and deluded by words and names 
and which therefore still aims to make all civilization one cohesive family of 
humane and sympathetic co-workers. The God-consciousness of all other races 
has been destroyed by contradictory ideas of Good and Evil. Therefore do 
they all disagree upon Right and Reason and confront each other as enemies, 
potentially and actually. Contrasts and contrarities exist in all things, but 
contradictions exist nowhere outside of deluded thought. The strainings of 
contradictory thoughts destroy the health of civilization. Surely civilizations 
must die, like individuals, at the "end of days," but they do never reach this 
end : they are nipped in the bud or destroyed in the height of their flowering 
season by the withering breath of the opinionated "Zephon." Therefore, hope 
for the coming of Messiah who will save mankind from the effects of its own 
ignorance and prejudices ! Keep your possessions in Gold ; never invest more 
than one-third of your wealth in fixtures. Be always ready to decamp, and 
avoid the sudden outbreaks of sweeping calamities, which are sure to come. 

x 



stroyer of life's order in civilization. Letter-learning throws much 
light on the world without, but if not rationally used, it usually 
blinds the mind to the causes active within vitality. Therefore the 
Reason in all things must be recognized as the gist in all vitally 
important studies. 

The Kabbalists, like most of the historic thinkers, were not 
true students of this gist. They were plagiarists who seized upon 
the work of master-minds to remodel and pervert it. Yet, at times, 
they came nearer telling the Truth than do our great thinkers. 

The doctrine of the old rabbis seems to assume that there is no possibility 
of elevating the character of civilization above the character of the masses. 
Character is not subject to wordy reform. It is a slow growth. Men are not 
angels. When the angels of lesser understanding, Aza and Aza-EL came to 
earth, they fell into human error. Take mankind as you find it. Do the best 
you can for yourself and yours. The world is as it should be. Do not try 
to improve creation ; improve yourself to come up to its best work. Following 
the rabbinical suggestions, the Jew has forever done with word-made gods. 
He will not play the burden-bearing "ass" to God-guessers. He has been for 
ages in the God-making business among the great races on earth. He does not 
use language to put burdens on his back. Thought is no God, to him, but a 
means of making life worth living. He knows that all wordy, thought-made 
Gods are suckers on the roots of vitality, — scripturally speaking, on the Tree 
of Life on which men feed and which they do not know. The Jew cannot be 
•easily deceived by hollow talk. He is a natural, an inbred diplomate who 
looks to facts beyond all possible charm of wordy wisdom. 

Speak to a Jew of making causes known by God-ideas or by scientific 
theories, if he is conversant with his Writ, he will probably think at once of 
some well pointed words in his Writ ; for instance : Nachash, the old and 
deadly delusive serpent of the God-guessers, and Lachash, the charm of de- 
lusive letter-learning. Speak to him of intellectual enlightenment of the 
masses, of spiritual health and holiness, and he may think: "Muchsi," con- 
sumption, i. e., waste of vitality in the lust of thinking; good theophanic in- 
tention but overdone, overgrown Levi-athon, Nachash agalathon; good for con- 
sumption at the "end of days." 

Speak to him of social reform and he will think "chebeli Messiah," i. e., 
"You are twisting in labor pains to bring forth a Messiah," or, "You labor 
to improve society by enlightenment without elevating and strengthening 
character, you would legislate civilization to death. " He knows that reflective 
law-making and Leviathon have no fitness of survival, speaking understanding- 
ly as the practical old-time Rabbi admonishes his people to think. These old 
Rabbis looked practically after the health of the synagogue ; they impressed 
"pointers" at Fact upon the minds of their people. The Jew in Rome may do 
as do the Romans, but in his inwardness he is not given to ideal delusions. 

xr 



The intellectual development in our age is a sham as far as 
knowledge of the inward working causes of life's order is con- 
cerned. 

Whoever does not understand the tri-unity of universal order 
in vitality, mentality and intellectuality cannot help belying causa- 
tion; he cannot help speaking irrationally in opinionated ways of 
cause and consequence in the affairs of life. Our sages in school, 
college, churches, universities, legislative assemblages and con- 
gress do so speak; and this irrational way of speaking' generates 

Our academicians in the apostatic churches and schools use words to "charm" 
the people. The "Seirim," our younkers, it seems, will have it so. 

We need a few good "pointers" to find our mental bearings and footings 
in our fundamental consciousness of causations, in order to avoid wordy de- 
lusions; and we had better look to heathenish myths, than to our published 
Bibles for them. The Bible-work is not truthfully translated. Increditable as 
it may seem, the original Bible work was written or compiled by Fact-knowers, 
but' word-knowers have translated and expurgated its original worth. 
"Word-knowers now study the mutilated translations and that study makes 
word-wise and fact-foolish intellects. The Bible has been by ignorance trans- 
lated and it is being read by prejudice ; therefore does its study generate ig- 
norance and prejudice. Let Jochibed (Jo-kebed) put her word-churn into the 
theological mind, and out will come a Moses. 



The modern mind is not given to the science of "Kavanah," i. e., intro- 
spective thinking for the purpose of balancing mental contrarities and of 
eliminating the influence of wordy contradictions and delusions. 

The Egyptian Hierophantes considered the process of nourishing and 
developing the intellectual powers and of balancing and checking the contra- 
dictory and tangential tendencies of speaking thought so difficult to under- 
stad that they inscribed words to the following effect beneath their image of 
Neith: "My vail (that of the rhythmic and to-order-setting use of language) 
has never been lifted." 

Neith is a personification of the "female" Holy Ghost of ancient Egypt. 
She personified the power of harmonizing and unifying the popular ideas of 
outwardness and of apparent condition with the inner order of causation in 
social life, approximately, as far as the to-order-setting use of language can 
come to the order of natural causation and life's requirements. 

We live to overcome difficulties and we may be able to lift the vail of 
Neith, as well as that of Isis, as far as the Hierophantes could do it. 

The word Trinity should be remembered, not in its theological meaning 
out in its matter-of-fact meaning. All character-energy in the process of 
nature works along triune procedures ; it works in lateral ways into double- 
extent away from the line. of to-order-setting and back to this line. All matter 
is moved by character-energy toward and away from sun and planets, always 
crossing the High-way of Life. All life works laterally into masculinity and 
femininity, and back to the crossing-point, productive of progeny, into the 
Hign-way of Life. Thought in words embodied works in the same way into lat- 
eral side-issues and back into line with the Reason in all things. The difference 
between procedures in life and in death is mainly one of degree in one-sided- 
ness. Of that later. 

XII 



woeful results in civilization. When evidences of adverse condi- 
tions are not placed in the true light of the causes which produced 
the conditions, then wrongful means come to be applied in wrong- 
ful ways to deal with unsavory conditions. Such means are now 
being applied by our political representatives. 

No man is intellectually sound who does not know the differ- 
ence between evidences of fact and Facts as they are and who can- 
not clearly see the active causes which produce evidences of facts. 
Mistaking the evidences of facts for Fact, as it is in itself, is as 
grave an error as mistaking the verbal symbol for the Fact sym- 
bolized. Both errors lead to shamanistic delusions. 

The mythology of the ages and races is not a hap-hazard growth, nor is it 
the work of ignorance. It represents the natural growth of vitality into men- 
tality and intellectuality, and the development of various types of language 
and of the corresponding God-consciousness. It should be studied as a whole 
and not as separate fragments, and its study should be pursued through the 
study of language and its connection with the consciousness of life. That con- 
nection is of a two-fold kind ; it has its inwardness and outwardness ; its up 
and down growth ; its anodos and kathodos. This growth has been compared 
to two trees, one rooting in the sky, like the shekinah, the other in the earth. 
The branches of these trees intertwine and "speak into each others' ear," said 
antiquity. When we will come to look at the microscopic representations of 
(he dendriform growth of mental organs as shown in my glossary, we may see 
how true is this saying of antiquity. There is a sensible or historical outward- 
ness and a reasonable but impercepticle inwardness to all truly mythical rep- 
resentations of Fact. This inwardness and outwardness need unifying in self 
cosciousness. In Fu-hsi's formula this unifying work has been done. 

The workings of natural causation can be studied through mythology as 
well as through biology or astronomy; and if studied rationally to a finish, 
Fu-hsi's formula stands verified. The euhemeristic study of myths or sacred 
writ is an absurd endeavor. 

The Hebrew language has been called the "Midwife" at the birth of the 
Sibyls, who elucidated the workings of natural causation. The inwardness of 
that language we might study with profit, but our scholars prefer the outward- 
ness and hollowness of the showy Greek and Latin languages. 

The ancient Hebrew language was a remnant of the Kyriological type. 
Its old roots directed the attention of thought to the focus of causation from 
all cyclic changes and from this focus to all cyclic changes. This fact modern 
philologists have not yet discovered or come to understand. The rhetoric of 
the Hebrew language was a "flow" which followed the order of causation in 
nature's activity in twofold or fourfold ways, but never by contradictory 
terms. The many roots of words which express apparently opposite meanings 
denote changeful "stasis" and "apostasis" as melting into each other in 

XIII 



EVIDENCES OF FACT ARE NOT CAUSES OF ACTIVITY 

The alphabetically enlightened mind trusts to its knowledge 
of analytic words for power to know the inwardness of fact in a 
vitally sufficient way ; so trusting, it is misled into the realm of con- 
tradictory opinions, the exchange of which can never grind out 
the Truth, but it can and does start and carry along the deadly 
"War of Words" for opinion's sake. Active causes in life are much 
like the causes productive of inanimate phaenomena; i. e., they can- 
not be fairly represented by contradictory terms. When thinkers 

the logic of cyclic changes. Surely, the Hebrew language was evolved by Fact- 
Knowers or by intelligent imitators of Fact-Knowers. 

The Samothracian Hebrew personified the axial workings of Kyriological 
language upon which the logical worth of language depends as three character- 
powers. First : Axierus, the upright central axis, which adjusts itself to the 
world-axis, the so-called "middle column" in the causes of life's evolution, — 
the column which comes symbolized by the letter vav of the Kabbalists. Sec- 
ond : Axiocersa, the one (feminine) half of the lateral axis, referred to by the 
letter He of the Kabbalists. Third : Axiocersus, the other (masculine) half 
of the lateral axis, referred to by the letter Jod in the Kabbala. These three 
letters are called descriptive of conscious emanations from vitality. 

The three characters were depicted in triune form of an over-turned T 
and placed above the name Casmilos (Kadnios, the pre-paradisal Adam and 
inventor of the Hebrew alphabet), the alphabetical speaking power which held 
to fundamental principles or God-consciousness, i. e., consciousness of to-order- 
setting power in world-vitality; in order to make the logic of thought follow 
the Logic of Life and Death. 

An ancient ideogram presents these three triune characters in a square, 
for the Hebrew will square the rhetorical zodiac to make new terms fit the old 
roots of his language. The whole design bears the inscription "Hygiea," de- 
noting the healthful use of language. 

Essentially this Hebrew idea fell in line witli the great learning of ancient 
China at least as far as the axial workings of focalized vitality in families of 
digest-centers, in cell-life, are concerned. The half axes, Axiocersa and Axio- 
cersus, represent the dividing and meeting axes in the Tai-kih; that is, the 
workings of the centrosome, as we might say, using our biological'terminoiogy. 
The unifying of these half axes in the focus of life produces the Axierus-char- 
acter, the oneness of the regenerated character in the son or daughter cell. 

Axial workings in the centrosome, nucleolus and seed-string of cell-life 
nourishes the cell-family, causes it to divide itself and to propagate so-called 
daughter-cells. Therefore is the axial work most worthy of consideration. All 
great cults have depicted axial workings as thus worthy. 

Theism and atheism, gnosticism and agnosticism, idealism and pragmatism 
are all incarnations of ignorance and prejudice, produced by the illogical use 

XIV 



aim to argue about the causes of color by contradictory terms of 
black and white, they never can arrive at the truth ; for black and 
white are not colors; they stand in no connection with the causes 
of color-knowledge in the living self, nor with the color-stuff 
active in the not-self. Contradictory terms are no means of telling 
the truth about causation. They make both natural intelligence 
and acquired intellectually move in very uncertain, tangential ways 

which lead away from integral F act-knowing. 

of thought and language and its "wild," irrational guesses at natural causa- 
tion. 

The Greek and Roman Myths which are taught in schools are a late imi- 
tation of older myths. The Sibyls spoke through branches of the Hebrew 
language long before Homeric epos came into existence; and ancient China's 
culture antidated the Hebrew tongue by uncountable ages. It had fallen into 
final decline before history dawned to known civilizations. Speaking mankind 
must have inhabited the earth for long ages before the human mind could 
formulate integrals and differentials of causation as did Fu-hsi. How puny 
and insignificant is all modern knowledge of life and death, of biology and 
astronomy, when compared with the almost forgotten and totally ignored 
Chinese cosmogony. 

Education and finance are two active causes which originate in human 
mentality and which make and mar civilization. 

Of the one cause we know more than of the other. The educational 
institution, we know. All there is to its work and efforts is contained in 
published words. Its errors and shortcomings are known only by adverse 
opinions ; they are not recognized in their inwardness ; they are not known in 
their bearings and footings on life as they should be known and as they have 
been known. Verbal delusion and reversal of natural intelligence are among 
these unknown errors and shortcomings, and these we should remember by 
some word or name to bear them in mind for later investigation and a readier 
understanding of evidences. 

For the purpose of supporting this understanding the Hebrew scholars 
may remember the words Nachash and Lachash. The Christian scholar may re- 
member St. Agapitus as a victim of academic reversal of natural intelligence, 
depicted as hanging life upside down over smoky fire. 

Finance is known to the masses by the value of the dollar only ; the in- 
wardness of our financial system and its bearings and footings upon civilized 
life are not generally known. The name of Mammon is known; but Eliphas, the 
character-personification of the active cause in the financial policy is not kuown 
to our people, nor to the academicians. Eliphas we should remember, that we 
may not forget to look into the inwardness of the financial system. 

We have to look for other than our terminological means, if we want to 
know the causes which make and mar civilized life. These means we musl 
secure even if we have to go to the now tabooed Writ. 

XV 



All our congressional sages do argue questions of life, by 
means of contradictory terms and in the devious ways of opinions. 
They accuse each other of falsifying facts, if not even of deliberate 
lying. Note the words and works of our present national congress 
and administration. One congressional sage argues that submis- 
sion to foreign policy causes national disaster — another even more 
learned sage retorts: "Liar! Our own foremost workers in national 
prosperity impoverish the people. These workers we must de- 
stroy; our national sweat-shop we must close and buy ourselves 
rich in foreign markets." Thus learning reverses the natural work- 
After Fu-hsi had formulated the integral and differential causes of living 
and dying, the Hebrew language had become the intellectual "midwife" of the 
many Sibyls which are accredited with having told the undying Truth in 
living pictures. This fact is not recognized, but it is a fact. In order to know 
this fact and its importance we may do well by bothering with Hebrew words 
and ideas. 

The sad and a thousand times repeated story of the industrial and com- 
mercial civilization can be told in the Kabbalistic way by six words, all writ- 
ten much the same way. The story is that of the "tunefold ass" — the "ever 
to be remembered": 

Za-Kar, which in its intellectual and industrial advance unwittingly as- 
sumes the orchestral leadership in behalf of the financial Lion, "harps joy- 
ously to the progress of destruction." See the Egyptian carricature in Proleg. 
to World-process. 

Shekem: "Shoulder" against shoulder, i. e., pit the Ishmalites against 
each other. 

Sakar: "Wages," payable in Gold, which the ass cannot eat and which 
comes back to the payer. 

Shakam: "Load up" the ass, — with debts payable in gold, removed from 
his possession and control. 

Sakal: "Instruct," diplomatically about black and white to avoid throw- 
ing light on the inwardness of facts and on the "unnamed desire." 

Shikkor: "Drunk"; make the word-working asses intellectually drunk 
with mysterious enthusiasm for any wordy fake. 

Finale : War to the Knife ! from secret diplomacy to Armageddon. 

Thus the Story of historic Civilization is told in five or six pointers. The 
mind used to look diplomatically for facts beyond the words can understand 
the story so written. 

If I refer to any secred Writ, I do it to give the modern mind its natural 
bearings and footings in Fact-knowing, that words may not deceive it. 

Words, well pointed at inwardness of character, fasten "Living Lights" 
into the intellectual sky of human mentality and make short work of long 
stories. 

xvi 



ing order of intelligence and corrupts the intellectualized character, 
until it pursues the wrong way unknowingly or even wilfully. For 
instance : The strike sympathizer opines that the strike-breaker 
or his employer did the murderous work in their own anti-union 
ranks in order to hurt the strikers' cause in public opinion. The 
devil ever says : God is not good. It seems that life knows no 
truth which a liar cannot prove false. No lie is so foreign to truth 
that the perverted character cannot induce the blinded minds of 
some people to place their faith in falsehoods and false gods, or 
falsifying agents of alleged divinity. 

The conditions of labor, finance and general prosperity or ad- 
versity in our civilization are in evidence, so also is the congression- 

All character-energy in nature, whether it be the original cause of 
fire, water, magnetism or electricity, earth, air, life, mind or thought, or of 
expression of the human will-power is radio-active in its inwardness. Radio- 
active is all mobility and motivity in the ways of life and of death. Character- 
energy is always radio-active, in opposite and contrary ways ; it works toward 
and away from a center by four-fold polarity, into spherical form of four 
dimensions : Double-Extent, Height and Depth. It works in spherical cycles. 
The burning candle is radio-active not merely in its outwardness but in its 
inwardness ; it could not burn if the radio-active character tendencies and 
capacities to combustion were not within it. It diffuses light into spherical 
Double-Extent; and it draws in spherical ways on its environment for some 
nourishment of its flame. It works up and down ; working below, it burns up 
stearine, working above, it ingests nourishment for its flame and it emits heat, 
etc. In its outwardness it is a smoky fire; in its inwardness it is smokeless 
radio-activity. All energy works in spherical cycles from atomic inwardness 
outward, from outwardness inward; and it works at all times in both integral 
and differential ways which none of our mathematicians have been able to 
represent by words or figures. * 

These ways are those of counter-procedures which characterize all inani- 
mate mobility and vital motivity. Counter-procedures have their origin in 
atomic energy. All character-energy is atomic, because its duality is indivisi- 
ble. The original meaning of the word atom does not refer to any minute par- 
ticle of matter, but it refers to the indivisibility of double-activity in focalizing 
character-energy. It refers to the elementary energy in nature's continuous 
activity, which causes both the ingoing and the outgoing (the Chinese. Yang 
Yin; the Greek, diapheromenon-sympheromenon) and which makes nature a 
continuous process, all divisibility of matter and temporality of form notwith- 
standing. 

The interactive and counteractive principles of procedures in nature 
which sustain the double-activity of all character-energy work continuously, 
but the double-active character-energy does not occupy the same material 

XVII 



al work; but the causes of these conditions and of congressional 
endeavors remain largely unknown; they are represented only by 
contradictory opinions. Yet are all these causes knowable and 
controlable by rational judgment and executive determination. 

All conditions in social life arise in knowable powers of life, 
mind and thought. There is a knowable mainspring in congress- 
ional endeavors, and usually there are also some unnamed desires 
of the diplomatic and political kinds in or behind these endeavors. 
This mainspring and these desires might be brought to light by 

housings. The continuity of nature's activity is due to the indivisibility of 
double-active character-energy which never exhausts itself in action, but being 
indivisibly double-active always in changeful regularity rests and draws in 
new supplies of energy from the subservient stuff of existence, thereby ren- 
dering some of this stuff inactive, inert, dead, in part. Some part of the stuff 
of existence is at all times made to supply the expense of character-energy to 
keep the universal clock-work or fermenting vat of mental distillery in con- 
tinuous activity. No activity can sustain itself without food or fuel. Food 
and fuel supply the inner energy through its outer housings. That some energy 
may continue to act, other energy must be sacrificed or made to yield supplies. 
Creation out of nothing is nonsense. The numskulls who cannot understand 
what makes nature a continuous process have invented the silly idea of Cre- 
ation out of nothing. 

The principles of counter-cycling symbolized, partly in the Shekinah, work 
eternally or continuously, but the individual life, in which these counter- 
cyclings occur, work only temporarily as means-providers for the sustenance of 
double-active energy, now supplying this side, now the other side of it, to com- 
pensate this or that expenditure and avert final exhaustion. The workings 
of death supply the workings of life and vice versa. The entire sidereal sys- 
tem is a graveyard in counter-active stages of development. This inanimate 
system supplies the "Way of Life" with needed energy for continuity work. 
The sun and its planets furnish the heat and water for the digestion pro- 
cess; but the field of conscious energy (Shang Ti or En Soph) generates the 
"Gist of Life" — the thymos or bioplastic energy in the anathymiasis or world- 
process. 

# # % £ The natural counter-procedures of mobility and 

motivity work in spherical cycles which are not under consideration by our 
mathematicians, but these cyclings must be made known to give thought the 
necessary footing in Fact-knowing, whether it concern the minutest form of 
life or the solar system. Many are the shortcomings of modern learning. Our 
physicists do not even know that the word ' ' atomic ' ' originally referred to 
and should still refer to the indivisibility of the duality or bi-axiality of char- 
acter-energy, and not to the ever divisible matter. The original atom-idea has 

The mind which has been developed to think about causes of physical evo- 
lution only, should not attempt to read the foot-notes which appear in smaller 
print. These notes are intended only to prepare the ground for the phycho- 
logical study of the causes in mental and intellectual evolution, as they appear 
in the profounder learning of antiquity. 

The pure Anglo-Saxon mind is not qualified for these studies. The sim- 
plicity and fixed positiveness of its rhetoric largely disqualifies it for the 
study of the imperceptible workings of character, although it gives the race 
great efficiency in dealing with perceptible outwardness. 

XVIII 



rational investigation, for they are the results of private, but know- 
able, discussions, deliberations, determinations and orders of pro- 
cedure; they originate in powers of life and mind and in ways 
knowable to mentality and thought. If the causes of deranged con- 
ditions were known, the derangements might be set to order, pro- 
vided, of course, that there be an efficient, rational power to do the 
work. Deranged conditions cannot be set right by knowledge of 
the evidences only. The causes of the derangement in evidence 
must be known before to-order-setting can be successful. Opinions 
can cause derangements, but they cannot do rational work, they 
favor partizan issues, they are partizan forces. If the opinionated 
mind were capable of doing rational work, then it would abandon 
opinions and express itself in rational judgments. 

THE PRINCIPLES OF PROCEDURE IN THE TO-ORDER-SETTING WORK 
OF NATURE ARE THE TRUE PRINCIPLES OF THE LOGIC OF 

THOUGHT 

The causes of social conditions are hidden in the complexities 
of life, mind and thought, and possibly they cannot be made known 
as easily as the causes of physical phaenomena. All active causes, 
however, come connected with the same principles of procedure* 
which control the workings of life and death; all sustain or disturb 
the order of life and death. The knowledge of principles is the 
guiding thread to judgment of causes and to the solution of all 
problems, be they physical, mental or social problems. 

The true elucidation of the principles active in the workshop of 
nature makes known the chain of causation in physical, mental and 
intellectual activity. This elucidation is not difficult; it is only a 
matter of the rational use of mental and intellectual powers and of 
the employment of sufficient and efficient means. 

Unfortunately the modern mind is never studying the princi- 
ples of procedure in Nature's workshop ; it is inventing - ideal prin- 
ciples and substituting these for the principles of life in all its 

nothing in common with the modern materialistic idea of molecules. Radio- 
activity is the one continuously working cause in the world-process; all else 
is of temporary existence. 

The rabbinical writers liken the mental growth of human consciousness 
(shekinah) to a temporarily burning candle in comparison with the continuity- 
work of radio-active consciousness, as far as embodied in solar or yearly 
cycles (Jahrzeit candle). 

xix 



phases. Alphabetically enlightened mentality is ever trying to up- 
lift mankind into the clouds of wordy ideality and its delusions. 

When the mind loses its physical footing in the natural con- 
sciousness of life's fundamental order and requirements, then it 
needs fails to sustain the order in vitality by its thinking con- 
sciousness. 

Thinking" in illogical and unprincipial ways by means of un- 
suitable words causes the mental derangements which impose un- 
due hardships upon individual and social life. When thought 
leaves the physical foundation of life, then it flutters about imprac- 
ticable theories. 



For the purpose of presenting the difficulties and requirements of Fact- 
knowing to the mind through the eye, the Chinese and other races have pro- 
duced pictograms. The accompanying illustration presents one of the most 
important of these pictograms: K'uei Hsing, the ruler of star-ideas, is a per- 
sonification of the genius of the ' ' diatheke, ' ' which connects the consciousness 
of life, active in nature 's workshop of nature, with the word-vested conscious- 
ness active in the workshop of thought in such a way that the logic of thought 
conscientiously follows the Logic of Life and of Death, as is requisite to Truth- 
telling and to rightful determinations of conduct, 

V 



Ku'ei Hsien, who jiulges the in- 
ner character-energy in collec- 
tion with its outer workings. 



The dragon, Ao Yue, upon which K 'uei Hsing, the alphabetical educator, 
stands with one foot, represents the fundamental union of world-wide tenden- 
cies to vitality with individual life. Ao Yue resembles the old-time Hebrew 
idea of "nephesh" (elementary life inhaling consciousness to evolve mentality) 

and the Phoenician Hebrew Atargatis (thought in the workshop of nature) 

the Sanscrit Raghu as the healthy alter ego of the unholy Kadhu, the Greek 
Ketos— and distantly the Dagon and Derkato of the older Babylonian Jews. 

The Chinese know this medal as the (intellectual) currency of the Tao 
Kuang Times. (Tao Kuang T'ung Pao.) The reverse side of the double medal 
bears the inscription : Chih Jih Kao Sheng, i. e., Pointing to the day of lofty 
promotion, either in college or in coming to know the source of Life and of 
Knowledge. Perhaps this inscription refers to an ascension-idea, to a trans- 
lation from earthy life and character into the devine— to an anastasis or 




xx 



The alphabetically educated mind thinks without criterion of 
certitude and usually without any knowledge of the "law of evi- 
dence." Therefore does it have faith in this or that contradictory 
statement of fact. Therefore are our sages nothing more than the- 
orists who suffer from opinionated insanity and from intellectual 
reversal of natural intelligence. Because of such reversal, human- 
ity suffers now as ever. 

Intellectual shams are a thing of fashion. Sophistry of some 
kind is always in fashion; sometimes it is theosophistic and some- 
times it is superficially scientific, as at present. Sometimes the 



apostasis into the opposite side of life's cyclic way, — from individuality to' 
universal vitality or regenerative seed-energy, or sewage, as the case may be. 

The seven Stars, Pei Tou, in the field to which K'uei Hsing points, are 
vulgarly, but significantly known as the ' ' dipper ' ' ; they symbolize the ' ' four- 
footed" and "three-legged" diatazis in the to-order-setting procedure of 
nature. This diataxis is the all-important gist of the Logic of Life and Death. 
It is easily studied by the microscope observations of the axial workings in 
digest-centers of cell-life, through the regular changes in the mind-making nu- 
cleolus and the body-making centrosome. 

In remoter antiquity, before the invention of letters, star-signs served in 
the development of the aphonic sign-language, as letters now serve in our 
alphabets, to give permanent form to ideas concerning facts. These imaginary 
star -signs served far more efficiently in Fact-knowing than letters can ever 
serve, but astrological foolishness came to mistake the star-symbols for the 
Fact symbolically represented and the aphonic sign language lost its virtues. 
Moreover the development of civilization needed letters to describe the out- 
wardness of interacting things and men lost their interest in intrinsic Fact- 
knowing. What they could not know by letters, they came to consider un- 
knowable. Much important but now forgotten language of Fact was repre- 
sented in Zodiacal signs and by aphonic signs in general. 

The ancient Fact-knowers had no microscope to study evidences of the 
to-order-setting, but they understood the connection between life, consciousness 
and language ; therefore they had ways of studying the Fact, and they knew 
how to present it by names, pictograms and explanatory stories. It is well 
to remember such names as K'uei Hsing in order to hold the mind to the all- 
important subject of principles, until we get at the stories and the Facts. 

K'uei Hsing has an alter ego Chung K'uei (gr. Eggastrimythos), who 
speaks evangelically (see glossary) , .from the within of the self-conscious di- 
gest-center of the changeful causation in the workshop of nature. I shall pro- 
duce Chung K'uei 's pictogram in the text of this work, to explain the differ- 
ence in speaking from the within of self-consciousness, as the metaphysicians 
would like to do, and in speaking from the without of special consciousness, as 
science does. 

XXI 



public taste is developed to call for alleged knowledge of first 
causes, and at other times it calls for advertised knowledge of sec- 
ondary causes. Sometimes the inverted sages exalt astrology to 
make the people believe that the distant stars control life on earth; 
at other times sages of inverted intelligence exalt astronomy, 
telling the world that universal gravitation causes or controls the 
movements of planets. An age which imagines that the law of 
gravitation applies to sidereal phaenoment is non compos mentis. 
The delusions of any age are so charming to the deluded that they 

In substitution of the Chung K'uei pictorgram, I produce here an ancient 
American pictogram of the same order. The accompanying illustration is a 
copy of an immense altar-marble from ancient North America — the design 
is virtually a replica of the Chung K'uei pictogram. I have explained its 



An American pictogram which il- 
lustrates the difference in speaking 
the naked Truth, after the manner of 
nature, from the inwardness of char- 
acter and of speaking through the 
fixed weaTings of gramatieal rhetoric. 




meaning in the glossary under the heading of Heimarmene and Tyche, as some 
Greeks called their personifications of eternal continuity in the order of causa- 
tion and the uncertain temporality which beset this order. 

The literal use of terminological language is an adventitious cause which 
disturbs or sustains the order of life in the chain of eternal causation. And 
this fact is under discussion between the figures in the Chinese pictograms as 
well as in the American pictogram. 

The Hebrew Myth-writers have renamed the character and knowing power 
personified in Chung K'uei, as did the Egyptians and the Greeks, who de- 
scribed it as a bridging power (gephyraios), which connects the workshop of 
life with the workshop of thought. 

The Hebrews have also renamed the original K'uei Hsien personification. 
They have called it Zebaoth, the to-order-setter of star-ideas, of ideas educa- 
tionally fixed in the intellectual firmament of the mind; they make their Ze- 
baoth a predicate of their J. H. V. H., their conception of to-order-setting 

XXII 



will not be disenchanted; the intellectual perverts will move in the 
way of intensifying delusions until death wipes out the error. 

The study of nature in analytic ways by alphabetical means is 
a procedure against the nature of things; it generates theoretical 
and opinionated intellectuality at the expense of rational mentality 
and vitality. The process of nature should be studied through the 
eye by comprehensive pictures which present the active causes in 
their connection with phaenomenal changes along the orderly 



power in principles of life and death.* These older Hebrew sages still knew 
that vowelizing the writings in consonants, which point to rhythmic order of 
life and death, takes the character out of letter-learning and puts in into "hol- 
low" sounds. None but a nincompoop will vowelize the Tetragrammation of 
J. H. V. H. and call it Jehovah, aping the Jew-baiting monk Galatin. 

The name Zebaoth, it may be well to remember for the present. That 
name connects itself with the oldest kabbalistic and gnostic learning, and 
strange enough, or almost increditable as it may seem, that learning included 
some insight into the physical facts which concern the inner workshop of 
nature and which are now unknown to learning of all pronounced kinds. "We 
must not judge the whole of that Jewish learning by the parts which appar- 
ently present absurdities. The kabbalistic ideas of themura, gematria, notari- 
con and of other fiddlings with letters and figures may appear to us as an 
absurd use of means to the end of Fact-knowing, but the Jewish mind is little 
given to absurdities in its undercurrents. In them dominates a practical strain, 
even if the Hebrew word-workers did try to square the rhetorical zodiac to 
make delusions easy for the thoughtless masses. The Kabbalists know two 
kinds of gematria, or even learning in general: Kabbala Ma'asith which 
leads thought about outwardness and practice, and the Ijunith, which leads 
thought into the inner workings of causation and into diplomatic endeavors. 
Thus there are two kinds of knowledge, one kind for the common herd, 
another kind for the chosen initiates, and a logic for those without the circle 
and another for those within it. 

Wordy visions for the withouts ; pointers at Fact for the withins ! 

The very rooting of the Kabbala in the book Jezirah may be worm-eaten 
by Pythagorean abstractions; but kabbalistic thought as a Avhole has a life 
m the Jewish understanding of Facts, and that life we should consider as well 
as the distant roofings of our own knowing powers, 

The Jewish mind-power has produced thinkers superior to those of our 
race. Many a Rabbi had thought-powers superior even to those of the great 
Herakleitos of Ephesos, the profoundest thinker of our race, whose words 
and thoughts I shall use in this effort to begin with. 

The Jewish sages seemingly knew well what no modern evolutionist has 
as yet come to know, i. e., the difference between mind-making and body- 
making.' They knew that the breathing of vital energy from the atmosphere 
was a mind-making process which centered in the character-powers of mental 

xxni 



workings of nature. Of these pictures we have not many; and 
those which we have are misrepresented by polyglotous monothe- 
ism and by euhemeristic tendencies in our classical learning. 

All human knowing and doing powers have their footing in 
vitality. This fact the Kabbalists, who had borrowed ideas of 
evolution and involution, have represented by their word Shekinah. 

digest-centers active about the Crossing-point of the world-axis with the indi- 
vidual axes of mental digest-centers (see nucleolus in glossary) ; and they 
knew that digestion was a body-making process which centered in the charac- 
ter-powers of physical digest-centers active about their individual axes (see 
centrosome in glossary). They understood the workings of biaxiality in atomic 
digest-centers and the axial adjustment of the individual microcosm to the 
universal macrocosm which controls hunger and satiety (chresmosyne and 
koros) with changeful regularity in cyclic procedures — procedures which they 
described by ideas of ' ' Time. ' ' They had names to distinguish the two kinds 
of character-powers in mental and physical digest-centers and they had stories 
to explain their workings. These stories have lost their meanings, because they 
have been robbed of their rhythmic character and form. See Jacob's ladder in 
glossary. 

The work of nucleolus and centrosome in cell-life is rhythmic, and only 
rhythmic forms of speech can truly describe it. Such Hebrew names as 
Ahab, Ahi-ram, Ahi-eser, Ahi-kam, Ahi-jah and their alter-egos Ahi-tophel, 
Ahi-muth, Ahi-melech, etc., etc., represent personifications of various co-opera- 
tive character-powers active in the mental distillery of world-vitality. All 
these characters work about the "furnace of smokeless radio-activity" within, 
and of smokey fire on the without of the workshop of nature ; and Fenu-EL is 
the personification of the metaboling power that "times" the workings of the 
character-powers in the microcosm of the digest-center as in the macrocosm of 
world-wide sidereal fermentation. 

I am willing to recognize El-Beth-el as the alter of radio-active rhythmc 
where individual life works in harmony with universal vitality. I am not 
going to describe the world as Beth-EL, the Household of God, nor civilization 
as Ma'asse Merkaba, the Heavenly Hierarchy, "where rhythms of throbbing 
life and of colour and sound prevail." 

I am going to describe only the physical workings of digest-centers and 
of ferment-centers in semi-pragmatic ways, as links in the endless chain of 
natural causation, and I will not take the causes of colour in the chromosome 
of cell-life into consideration at present any more than the rhythmic conso- 
nants engraved on the tongue of the northern god Braga. The physical work- 
ings of nature must be explained before the thinking mind can cope the 
workings of mentality. 

Pact-knowing, Truth-telling and Right-doing make a tri-unity of demands 
on the intellect — a tri-unity which stands on two feet : Cosmogony and ethics. 
These "feet' we should remember for the thinking minds needs bearings and 
footings in its now unspoken consciousness of natural causation, and we will 

XXIV 



That word we may do well to remember, even if we discredit the 
school of the Kabbala, as we should. 

If I use the Hebrew and other uncommon words it is not be- 
cause I assume that there is any truth in them, but because they 
come defined in ways which make them serviceable to draw vitally 

have to look for verbal ways and means to secure these footings. In the above 
illustration K'uei Hsing is shown in the attitude of climbing the Jacob's ladder 
of evolution. The cosmogonic footing is indicated in his straight leg — the 
ethical footing in his elevated leg. K'uei Hsing unifies these two footings in 
his intellectualized consciousness of life, in his conscience and will-power. He 
unifies the mind-making process of breathing with the body-making process of 
digesting. He connects and unifies Cosmogony and Ethics — the inwardness 
of the workshop of nature with -the inwardness of the workshop of thought. 
He personifies the Living Bridge between Mother Earth (K'wan) and Father 
Heaven (Ch'ien). He does from the physical side of Pact what Chung K'uei, 
his alter ego, does from the intellectual side. 

The ethical footing in Pact-knowing characterizes Chung K'uei 's under- 
standing; it is in his knowledge of the character of living language, which the 
Greeks called Logos dioikon and the Jew called Shekinah; the God-given 
Verbum of principial procedures to Pact-knowing, Truth-telling and Right- 
doing. Into the subject of ethics and its dependence on the rightful use of 
language I will not enter further in these pages than is necessary to explaio. the 
cosmogonic footing by available terms. 

But the physical workings should be explained after the rhythmic work- 
ings of character energy in natural causation. The causes which move the 
planets with changeful regularity in the solar system work rhythmically in 
accordance with three-legged diataxis in alternating polarity, and this diataxis 
in the orderly way of nature's sidereal workings is not very unlike the four- 
footed diataxis which controls the rhythmic workings of digest-centers in all 
elementary cell-life. 

Astronomy and biology deal at present only with evidences of nature's 
activity. These evidences depend on the same to-order-setting causes — on the 
same changeful regularity of polar alternations and metabolings in to-order- 
setting energies. When we look through a microscope at cell-life, when we 
see its cell-string go to pieces, when we see the poles of the centrosome spread, 
when we see the cell part in division and reunite its digest-centers about a new 
nucleus, we see evidences of rhythmic causation, just as we may see similar evi- 
dences in sidereal workings through the telescope, if we know how to look. 
When we reduce these evidences to their dependence on natural causation, 
we have to do with rhythms in the changeful regularity of nature's procedures. 
The integrals and differentials of universal and individual causation work in 
rhythmic ways. These ways no scientist can discern or know ; but yet they are 
knowable ; they appear fully and properly formulated in the Kua, and they 
have been depicted, in ways true or false, by all the presumptive fact-knowers 
on earth, who attempted to write mythical pictures in rhythmic form. 

xxv 



true pictures, if used understandingly and rationally. Mythical 
names and semi-mythical words have often been formed by Fact- 
knowers with a view of throwing" light into the workshop of na- 
ture and of evolving true free-agency character-powers in individ- 
ual and nation. Let us not undervalue these names or mythical 
phrases. They often have a value which terms, when metaphysi- 
cally used, never have. 

The word Shekinah* has no equal in our language; it means 
that out of world-wide tendencies to vitality are evolved all facul- 

Rhythmic types of language are of sufficient importance to deserve some 
preliminary notice, just to draw attention to a subject which I shall ignore in 
this volume. I reproduce a Chinese design of Ma Ku who presents the "cup 
that cheers" to the pathfinder of reasonableness in the- wilderness of wordy 
confusion. This cup, or rather the original cup-idea, is a seal-sign in the great 
learning of China. The cup is known as Wu, representing 5. It depicts the 
idea of focalizing thought in the gist of Pact by means of words in order to' 
enable the mind to determine upon doing the right thing at the right time. 

Giving the seal-character "VVu the value of "5" approximates the Kabbal- 




istic use of figures to convey ideas. The 5 stands for the temporary and lateral 
half-cycles which find at-one-making and to-order-setting in the crossing-points 
of the cycles or 10 values, as I will later explain. Therefore, is the Wu-cup 
shown as a double-cup united by a crossing-point. The crossing-point repre- 
sents the meetings of seed-energy developed in the half-cyclings. In the divi- 
sion and propagation of elementary, cell-life, the ancient Chinese distinguished 
daughter-cells from son-cells, which our modern biologists have not yet done 
and which must be done to fairly and fully explain the to-order-setting pro- 
cedure in the Way of Life. See Illustr. 133 of " Wu," and Illustr. 120 of King 
Wan's son- and daughter-cells. 

The Wu-cup as a seal-sign is intended to give thought its bearings and foot- 
ings in the living consciousness of natural causation. These bearings and foot- 

XXVI 



ties and stages of mentality by a certain step-procedure which spe- 
cializes and organizes the consciousness of feelings characteristic 
of individual life. 

This evolution is in daily evidence. Its causes are unknown 
only because the "law of evidence" is unknown to the alphabetically 
enlightened intellect, as is also the to-order-setting power of life 
in the way of evolution. 

Out of mentality are the intellectual faculties evolved in the 
simple, evident and in easily knowable ways of language. These 
faculties give human life its thinking and speaking abilities. The 

jngs collectively considered are known as the "lapis f undamentalis. " The un- 
derlying idea may be stated as follows : The countercyclings of energy through 
the radio-active focus weave the fitting tissues of life and death about charac- 
ter; that is, give character its fitting housing of matter. 

. The contents of the cup, if intoxicating, figures only symbolically as mind- 
making nourishment, or as mind-stirrer. 

The Mythographers often described the intellect-making process by lan- 
guage effected as the rhetorical churn in the mental distillery. Rhetorical dis- 
tillation produces the "luscious wine of reasonableness." The counter-tenden- 
cies of the fundamentally digested or fermented juices of life pass through the 
mental distillery; the fitter products rise to the "overflowing cup," and less fit 
pass away into "sewage"; "Keliphoth" — wordy trash. In the work of rhetor- 
ical distillation are engaged the lateral counterforces of the "hot and dry" 
coming into the distill on the one side and those of the "cold and wet" coming 
into it on the other side; and the "nephesh" animates the compound of lateral 
counterforces. The "nephesh" is the "breath of life's continuity. In the 
nephesh is the living character or soul according to sacred Writ. "Nephesh" 
comes translated as "Psyche" when reference is made to character energy in 
the periechon. The Hebrew words in Talmud and Targum fit the Chinese 
description. 

The Wu-cup is a lapis fundamentalis in Chinese learning. 

While the Wu-eup refers particularly to the ' ' Time ' ' of metabolings in the 
double-active character-energies of digest-center as going forth and back from 
body-building to mind-making, the "Cup that cheers," the so-called "Loving 
Cup," which is passed around, symbolizes the mental diffusion process which 
spreads reasonableness and good will among people so as to make them a har- 
moniously working family of digest-centers (Deipnon Koinonias). Ma Ku in 
the above illustration is the so-called Cup-bearer to the "determining will." 
The cup in her hand symbolizes the mental development which results from 
discussions of native character-energy. All myths and sacred writings have 
adapted the gist of this Chinese pictogram. The mental process of Pact- 
knowing and Truth-telling by language controlled, is analogous to the physical 
process of evolving bodily and mental organs, — a process which is controlled 
by the to-order-setting power in the elementary process of nature. 

XXVII 



Logic of Life and the Logic of Thought are or should be one 
orderly procedure along the line of the "Reason in all things," and 
the mind naturally follows this Reason if it thinks and speaks after 
the manner of nature. But who does so think and speak in this 
alphabetically enlightened age? No mind by analytic words en- 
lightened can so think or speak, if it does not clearly know the to- 
order-setting power and its principles of procedure in the way of 

The executive power in nature, as in the human mind and in civilization, 
is one of focalized determination, and that determination is atomic ; indivisibly 
double-active, but acting adjustively in death and adjudicatively and organic- 
ally in life. 

The ancient Hebrews have copied and modified the Chinese symbols of 
fundamental bearings; they represent their lapid fundamentalis as the stool 
of the ' ' midwife ' ' ; language being the ' ' midwife ' ' at the birth of rational or 
vitally true ideas which make for Fact-knowing and Right-doing. This stool 
has been said to consist of two flat circular stones attached to the ends of 
one axis about which they presumably may counter-revolve. It was known as 
the "eben shetiyah." 

Between the two figures on the face of the medal grows the fruitless tree 
of wordy knowledge, sending its thousand "pointers" into the cloudy sky of 
the speaking intellect. Notice the cloud-signs. The storks and the turtle 
(personified powers of life) are living their animal lives at the root of the 
"Tree," unmindful whence comes life or whither it goes. But civilized human- 
ity lives, directed by thought and language and not by animal feelings alone. 
Thought and language must be attuned to the rhythms of feelings in order to 
direct the will into accord with the Logic of Life. Therefore is the dress of 
Ma Kua marked with signs of "diapheromenal" rhythms, preponderating in 
the ambitions of the feminine mind, while the dress of the pathfinder is decor- 
ated with the sign of ' ' sympheromenal rhythms, ' ' preponderating in masculine 
ambition. This marking, however, is quite contrary to the nature of either 
character. 

The woman appears as speaking like a man, and the man like a woman. 

The dress of these two figures in the illustration is the symbol for the 
housing of character. Language puts its vestment on the intellectualized char- 
acter which it evolves, as nature puts its material housings on all kinds of 
character-energy. But the housings of nature fit the character, while the 
verbal housings of the intellect or of its ideas do not usually fit. Human am- 
bition works in ways opposite to the Way of Life, the Tao, and nothing but 
"unification" by the gamikos Logos can correct the ex'ror. 

The pathfinder's head is surrounded by an aureole, which should symbolize 
the inner adaptation power, the inner periechon, formulated in the Kua, but 
it does not so appear ; it appears as an abstract make-belief, without the radiat- 
ing cross-lines. 

The gist of inner adaptation power is in the crossing-point of biaxiality. 
Remember the Tai Kih. This biaxiality appears indicated at the bottom of the 

XXVIII 



evolution -which leads from vitality through feelings into mentality 
and intellectuality. That power and its principles are consciously 
active in human life and they do not belong into the realm of the 
flnknowable. 

The Kabbalists claimed to have clearly known both the pre- 
creative tendencies to order in potential causation and the causes 
active in creation. They described the former as becoming active 

pathfinder's dress, by two stars. Hence his power to use rythmic language in 
kyriological, i. e., focalizing ways, is a mere matter of form, devoid of essence ; 
hollow show ! - His dress as shown is, of course, not a product of natural 
causation, but it is symbolic of the artificial and illogical use of language. 

Remember the Gamikos Logos for the possibility and ability of Pact- 
knowing depends on the unification, focalization or at-one-making of the all- 
comprehensive rhythmic inwardness of language with the special fragmentary 
terminological outwardness of it. The immediate consciousness of life's ac- 
tivity in the workshop of nature must be unified with the mediate conscious- 
ness of ideas in the workshop of thought by means of language. This unifica- 
tion has been well named : Gamikos Logos. Its workings egest the so-called 
Holy Ghost, which to my mind has found its most telling representation in a 
great sculpture from ancient North America. Illustr. 59. If the living and 
the thinking consciousness is not unified in the gist of Fast, then society, by 
reason of discursive opinions and the spread of ignorance and prejudices div- 
ides itself into antagonistic factions. Civilized man has two ways of speaking ; 
one way fits the inwardness, the other way the outwardness of Pact. The 
Hebrew Kol-pi-jah is rhythmic, the Abaddon type is terminologically prosaic. 
The Bath Kol is the "unnamed desire": "That which they name not but 
desire," — that which is active in life, but which is not brought out by the 
Abaddon type of rhetoric. 

The story of Quasir in the northern Edda treats this same subject in a 
canonical way. It asserts that the kyriological use of rhythmic language is 
forever lost to humanity ! 

Northern myths in general seem to have been directly derived from the 
great learning of ancient China, that is, without influence of the Hebrew lan- 
guage. The Jew has been a subservient, factor in Northern civilzation such 
as it has been, and still is. 

The other side of this medal represents the rhythmic workings of death by 
the duodenary in and out cyclings of the moon in its course. It does not pres- 
ent any astronomical study, but a study of language symbolized by astronom- 
ical phaenomena. The moon is only used as a symbol of non-vital energy. 
These duodenary cyclings depict the workings of the outer periechon or hous- 
ing-building adaptation-power with which philology will have to deal, if it 
aims to serve Fact-knowing. The ancient Hebrews personified the outer peri- 
echon on adaptation power by the name of "Kemu-EL, " which is in Eac1 an 

XXIX 



in the three highest and presumably "all-integral" Sephiroth, rep- 
resentative of the En Soph; and the latter differentials they de- 
scribed by the seven lower Sephiroth, in which integrals and differ- 
entials of creative causation come mixed as compounds. The main 
idea is noteworthy ; its verbal elaboration is not. It comes in Kab- 
balistic word-delusions, such as characterize all metaphysical 
thinking. It makes no difference to us whether the Kabbalists 
were visionaries or not. The main idea of Sephiroth is an altered 
plagarism from a now unrecognized but truthful formula of the 
Logic of Life and Death with which we will have to deal by some 
wOrds. The Kabbalists were a queer but practical sort of thinkers, 
with gnostic ambitions, whose intellectual bent of mind we might 

abstraction of "Sama-EL," the lesser brother of the civilizing character-power 
Eloah, but which modern theophantasts define as the "devil." 

The zodiacal animals are drawn into the moon circles. I have called these 
animal circles "Tchy. " They represent the outwardness or outer bearings of 
intellectualized character — of character by language evolved. 

A further and fuller explanation of this Chinese pietogram might prove 
interesting to those who hope for truthful enlightenment by pursuit of the 
present infantile stage of so-called psychology; for that study leads through 
the study of rhythms, which no modern thinker is liable to master. Breathing 
and digestion are rhythmic processes, and pulsation is an evidence of the 
rhythmic workings of life. 

The duodenary cyclings of the moon about earth and sun are evidences of 
rhythmic workings in death. The rhythmic workings of natural causes may 
seem to be news to the modern mind, but they were forgotten knowledge in 
China more than 5,000 years ago. Our scientists think they know all about the 
.causes of Tides ; but they will have to do a great deal of thinking, before they 
will know anything about them. 

The ocean tides are evidences of the rhythmic workings of natural causa- 
tion in non-vital procedures. The duodenary cyclings of the moon about the 
earth and sun are evidences of the same rhythmic workings of the same causes 
in the same procedures. 

The throbbings of ocean' tides are evidences of the changeful regularity in 
rhythmic interaction and counteraction between the material and the sub- 
stantial or electro-magnetic fields in the periphora. The Herakleitean word 
"periphora" refers to the "four countercycling fields" in solar-planetary 
space which "nourish" all character-centers in the processes of fiery and 
watery fermentation or of digestion. The four fields or elements of mobility 
and motivity in nature work temporarily or periodically about their own "not- 
whole, "self -dividing," half axes and they work in connection with the greater 
or "whole" axis of the system to which the individual factors belong. The 
"whole" or continuously working axis always intersects the "not-whole" or 

XXX 




study with profit for better or worse, especially when ethics and 
finance come under consideration. It is not necessary to put faith 
in the words of any school of learned thinkers. The more we dis- 
credit scholarly words the less they can deceive us. The words 
serve their purpose if they point to facts beyond their literal defini- 
tions. At the beginning" of the study of the world-process, we will 

temporarily working axes at changeful angles, productive of periodic changes, 
as is easily shown, but entirely outside of the course of modern, scientific in- 
vestigation. The accompanying illustration pre- 
sents the Elements in the "Great Learning" of 
pre-Tartaric China, in which the "four fields" of 
the "periphora" (carrying about of nourish- 
ment) are shown as local wheels, working partly 
into the solar and partly within the universal 
"wheel," and as interacting and counteracting 
cycles, together with the four elementary Seal- 
characters : Wu (5) for half-cycle ; Cross (10) for 
Chinese Seal-signs for in- 
tegrals in half-cycles and whole cycle; Manna-sign, for world-wide field of 

whole-cycles, and in univer- e0 n SC ious e nergv, and the T-sign, for individual 
sal and individual character- 
energies, forms of existence. 

■Remember Ma Ku, who would breath reasonableness with every word she 
utters, but, alas, she is ambitious! The fathers of our Christian cult have 
given us an ideal improvement of Ma Ku in Santa Barbara and less directly in 
Santa Paula, but these ideal improvements belie reality. 

I am not attempting to depict the world as a divine orchestron, but 1 
want to draw the reader's attention to other ways of presenting Fact beside my 
own. The rhythmic workings in world vitality or world-wide death, or meta- 
morphoses of both, reverberate in human life and find expression in the shout- 
ings and eantings of psalms and hymns among our church-people, as they 
did and do among all the races on earth, from time, not to be counted, to 
the present day. 

The ancient Brahmins had their Gandharvas or rhythmic Truth-tellers who 
moulded the ethical life of their race. They sought to imitate the rhythmic 
workings in the inwardness of .earthy life and sidereal death by their instru- 
mental music (vadya), by their songs (gana), and by their dances (hridya). 

The mythical Narada, one of the seven humanity-making Rishis, a mind- 
born son of Brahma and Saraswati ( 1) devoted a chapter in his book Narayana 
to the rhythmic workings of world-building character-powers, personified 
in the original six Ragas and their Raginis. His alleged work was later ampli- 
fied in the Gayatri Pantra, a work which is considered second only to the 
Vedas. Narada is the reputed inventor of the "Living Harp" which automat- 
ically voiced the rhythmic workings of the vitality we inhale. 

In the characterful stuff of life (thymos) live the active causes evidenced 
by feelings, passions, emotions, impulses, susceptibilities, affections, sympa- 
thies, dispositions, and other imperceptible workings of organically unfolded 

XXXI 



not need the Hebrew phrases, the Greek will answer to point to 
now unknown physical facts, but not to draw ethical conclusions. 
We will come to know the to-order-setting cause and its prin- 
ciples of procedure from sources quite foreign to Kabbalistic 
learning. The Kabbalists were plagiarizers who spoiled the ideas 
which they borrowed. They dealt in raggy hand-me-downs of 

vital powers which work rhythmically, and rhythmic sounds appeal to all 
these powers. 

The Brahmins, like all -seekers after knowledge of fact, founded their 
ideas of the seven tri-unities in world-building character-energies after seven 
of the eight Trigrams in the Pa-Kua, leaving out of consideration the eighth 
Tri-gram (Ch'ien), which is representative of the triple character of the all- 
controlling and presumably immutable field of conscious energy, called panton 
kechorismenon by Herakleitos. On this field we draw indirectly through our 
breathing organs. 

The Brahmins' scheme of rhythms was undoubtedly an imitation of the 
older Chinese scheme. 

The ancient Egyptians also had their musical schemes to represent the 
rhythmic working of character energies in life and death which they symbol- 
ized by signs of yearly and sidereal changes. They addressed themselves b£ 
hymns to Thoth, their word-working God, much like the ancient Jews who 
spoke of the "seven voices" of the word-building or humanity-making Gods. 
and who shouted in response to the choruses of alleged angels, by which they 
personified the character-powers in the vitality of the atmosphere, and which 
They symbolized by references to planetary movements. 

When the intellectualized powers of the mind became flattened out by di- 
versity of prosaic and analytic ideas, mankind lost its consciousness of the 
rhythmic workings in natural causation, although they retained a "shadow" 
of religious enthusiasm for the rhythmic workings of integral and differential 
causes of mental evolution. Even the sober Clemens of Alexandria goes into 
ecstatic spasms when speaking of music, heathenish and Christian. 

The later and lesser Fact-knowers of the Jewish race, who tried to square 
the rhetorical zodiac, had still semi-rhythmic schemes to present the integrals 
and differentials in causation. They still spoke in living picture rhetoric. 
They substituted their ideas of Shekinah and Sephiroth for the Chinese Kua- 
formula and they explained their workings by star-symbols even in prosy rab- 
binical writings; as also did the Gnostics, who spoke of Aeons and who tried to 
bridge the chasm between the flattened intellectual working and the spherical 
workings of Fact, by verbal and mathematical tricks, in imitation to the ra- 
tionally designed Chinese seal-characters or seal-signs. 

The use of seal-characters can bridge the intellectual chasm which alpha- 
betical language and syllogizing thought interpose between the intellectual and 
mental workings. Seal-signs can supply the necessary cardinals of language or 
tenets. They can give the speaking intellect a hold on the Logic of Life, and 
on the imperceptible working in the realm of human feelings and of living con- 

XXXII 



knowledge, largely lost to their ages. They put spoiled wine into 
new bottles. A few of those bottles, however, are serviceable in 
drawing the attention of thought to Facts which science calls un- 
knowable, and to Living Truth in which no mathematical thinker 
can tell. 

sciousness. They can serve to harmonize the natural flow of the prosopopoia 
rhetoric with the artificial fragmentary statements of terminological language. 

In Egyptian myth the arrhenothelous fore-father of Spoken Thought div- 
ides himself into separate entities (Shu and Tefuit), father- and mother-capa- 
cities, and these capacities in the cyclic course of mental and intellectual evo- 
lution and involution reproduce the Boy-genius of Speaking Thought 
to-order-setting way, but with lessened ability — lessened powers of visage 
(mikroprosopos). Downward leads the involution of mentality in the rising 
evolution of intellectuality ! Verbal intellectuality is evolved at the expense of 
spoken mentality. Life speaks organically through mentality from the within 
of nature's workshop, but later comes thought, self-sufficient thought, to speak 
grammatically from his own workshop, without considering the within of na- 
ture's Avorkshop, according to Egyptian mysteries and kabbalistic learning. 
(See the Egyptian illustration to Photogogia, the bringing of mental inward- 
ness into the Light of Living language — the origin, development and limita- 
tion of living consciousness, also see the Holy Ghost design from ancient North 
America.) 

The earlier Kabbalists who had presumably followed the book "Jezirah," 
knew well that the illogical use of language does not serve Fact-knowing and 
Truth-telling. They called letters "Signs," "Pointers" (Ovothioth), not 
characters, as we do. They looked upon their Sephiroth as "wheel-works" 
(ouphanim) in the world-orchestron, they used ten of the God-names in Hebrew 
Writ to describe their Sephiroth ; in further explanation they added character- 
names of Angel-groupings, and they symbolized all by the sun, planets and 
moon; all this to bring thought into the way of knowing Facts by following 
the rhythmic workings of integral and differential causation in the Logic of 
Life and Death. See Glossary for particulars. 

Origines gives an alleged version of the kabbalistic names of the seven 
world-building and humanity-making sephiroth as follows : Michael the lion- 
headed, Suriel the bull-headed, Rathael, symb. the (therapeutic) serpent, 
Gabriel the eagle-headed, Thautabaoth, symb. bear, Erataoth, symb. (legisla- 
tive) dog, Thartharoth or Ono-EL, symb. (devined) donkey which bears the 
burden of human error. 

Donkey or Ass in prosopopaia rhetoric personifies a certain character- 
power which makes civilization go onward. The donkey personification is a 
shading of the figurative meaning of Horse which translated into our termino- 
logical system means "motive characteristics." Donkey or ass figures as the 
counterpart of the Chinese Kirin, not of our Biblical Lamb of God ; therefore 
does the Ass (like the Goat of emperical and applied Science) come described 

XXXIII 



The mathematical thinker may talk learnedly and even impres- 
sively to the uninitiated mind, but he has no lapis fundamentalis 
upon which to build a system of living Truth. His work is ephem- 
eral; it gives no regenerative powers to human character. The 

as a triune power of Father-Mother-Child in scripture : Hamor, Athon and 
Ayir; He-ass, She-ass and Ass-colt. 

Animal life, according to ancient ideas of advancing generation, was con- 
sidered as the stepping stone upon which human life had risen to its "Height" 
of character, therefore are human heads placed upon animal bodies to denote 
evolution, or vice versa, to denote involution. 



It may be well to remember the fact, that the workshop of nature and the 
workshop of thought should be one process, by remembering the Scriptural 
words Abarim and Debarim, no matter how word-knowers have translated the 
meanings of these words. Physical word-pictures and geographical names are 
only used as means to the end of elucidating the mental and intellectual work- 
ings which rule social life. The scriptural type of rhetoric places the physical 
and the mental aspects of fact into reciprocal and interchangeable relationship. 
Therefore the words Abarim (certain mountains symbolic of certain accumu- 
lations of petrified prejudices) and Debarim (technical ways of thinking), are 
used to describe the opposite strainings or results of this and that one-sided 
way of thinking, which should be unified in order to avoid fatal errors o f , 
judgment and the consequent unsavory conduct. For this needed unification 
■we need the "Logos dioikon," — the to-order-setting character of language. 
Not having this Logos or type of language at our command, and not being able 
to use the powers of thought and language in accordance with principles of 
life and death, we must proceed analytically and consider fact as nature's 
activity may present itself in three aspects — the triune aspects : The inward- 
ness of the workshop of nature with which the Theophantes aim to deal ; the 
outwardness with which science deals ; and the unification of these two lateral 
aspects. If we personify the first two aspects as those of the feminine and 
masculine bent of mind, then the third aspect appears as the Son-aspect, or as 
antiquity put it, as the "Boy-genius of Speaking Thought," or mediator, or 
Mithras or Mesites, middle column, logos alethenos, saviour, Son of God, etc. 
etc. 

The needed unification of the lateral strainings of the intellect, Abarim and 
Debarim, has found a living presentation in the mural painting of "Abaris 
and Egeria, " which see in Glossary. 

Thinking solely about the active principles in the workshop of nature pro- 
duces mountains of prejudicial ideas, Abarim (see illustrations of Gelon and 
Gelanor) ; and thinking about outward conditions only produces wordy laws 
of secondary value, Debarim. The theophantes would rule civilization by 
preaching the alleged "Word of God"; the emperics would rule by opinion- 
made laws. Adjustment of theological and scientific one-sidedness becomes a 
j«>eded unification. 

xxxiv 



mathematician may take great pride in his ability to represent evi- 
dences of fact by figures ; but are these figures, so true to evidences, 
equally true to Fact? For instance, are his figures of the specific 
gravity of planets true? Seemingly so, indeed; but actually they 
are mere visions, based indirectly on faulty conceptions of causa- 
tion. The planets do not work on the principle on which works a 
ball tied to a string and whirled about by the hand that holds the 



The accompanying illustration presents a scheme of the "Shekinah," or 
downward growing tree of human mentality; growing downward mentally ; 
growing upward physically, as a unit in the bodily economy of man. The 
shekinah is a diagram designed to give thought its wordy bearings and foot- 
ings in life's innate consciousness of natural causation. It is therefore a 



The Shekinah is a scheme to present the 
working's of both vitality and intellectual- 
ized mentality. The circles are to be con- 
sidered in countercycling and focalizing 
motion and in reciprocal interaction with 
e^ich other. The Hebrew words inscribed in 
the circles are only "pointers," and not 
finally descriptive. Other words answer the 
same purpose. The English inscriptions are 
not an exact rendering of the Hebrew words. 
Any words which draw attention to the in- 
teraction of the various types of character- 
energy in the human mind will answer the 
purpose of mental analysis. The workings 
of the contemplative mind must not be fixed 
by definite terms. 

The study of Hebrew mentality and the 
principles of its evolution are a very import- 
ant endeavor at this time. If we understood 
the workings of Hebrew mentality, we 
might be able to see many of the active 
causes of the present progress in civilization, 
and its disturbances, as well as the possibil- 
ities of future betterment. The mind un- 
familiar with the spirit of sacred writings, 
will not be able to understand this short 
synopsis of essential pointers, but the dim- 
ness of the subject will disappear by the 
later exposition of physical facts and their 
connection with the evolution of character- 
energy in mind-power, thought and lan- 
guage. 



means to the same end which the ancient Chinese aimed to attain by their Pa 
Kua or formula of integral and differential causation. The Shekinah is an 
abstraction of the ancient Chinese diagrams of mental and physical glands in 
the human body, — glands or families of digest-centers which work like Easter 
lillies. with cyclic regularity, blooming of their own accord into the world- 
wide field of conscious energy, Shang Ti. In the Chinese scheme .the three 

xxxv 




string. The planets have an inner revolving power of their own. 
Their rotation is controlled by causes which work on principles 
quite different from that of any outwardly applied force. Speed 
and mass- are not the controlling factors in that causation which 
produces planetary motion; they are only evidences of elementary 
forces which work in ways altogether unknown to science. The 

upper circles represented mentally working glands connected with breathing; 
and the two lower glands represented the glands of seed-energy and the end 
of the spinal column. In the scheme of the later Kabbalists, Avho follow the 
book Zohar, the circles are also drawn into a human figure, as in the Chinese 
and Brahmin schemes, but named by terms, which may mean anything which 
the mind may happen to think into them. The upper circle, for instance, is 
called Kathax, "crown." This word, to my mind, appears to have been used 
to depict the idea of conscious energy "dipped" from the "world's reservoir" 
of diffused vitality, concentrated by the breathing and digestion-process and 
enclosed into individual mind-power to crown human life and free agency. It 
lias. been suggested, however, that "Kathar" (Keter) is probably an adapta- 
tion of the Stephanos of Parmenides. Chokmah is possibly a version of the 
Sophia of Philo, and Binah the "nous" of Aaxagoras, etc., etc. The lower 
word, Malkuth, is probably intended to mean dominion of the synagogue ; its 
circle the Kabbalists have drawn into the feet of the human figure, not in the 
body proper, as did the Chinese. Therefore has man's government of the 
affairs on earth been described as the footstool of divinity. The pairs of circles 
placed opposit to each other on a level, forming up and down rows, are 
dividers of masculine and feminine energy. The left hand row is known as 
the left Pillar, Boaz ; the right hand row is known as Yakin or Jachin. The 
up and down row of central circles is the uniting "Middle column" which the 
Kabbalists represent by the letter "vav," according to the book Zohar. The 
whole scheme is representative of the ' ' meetings and the partings ' ' of ever par- 
tially self-dividing character energies in "life's eternal way." The paired-off 
lateral circles work cross-wise from masculine preponderance into feminine 
preponderance, from feminine into masculine, through the "Middle Column." 
The arrangement comes described as cyclic Wheelworks (ouphanim) in 
the household of God. The crown cycle (Kathar) is ascribed to the God- 
designation, A. H. J. H., called Ahajah, which comes translated as "changeful 
existence," but which probably refers to radio-active tendencies of vitality in 
the stuff of existence, as the one element of all things; and that idea is an 
imitation of the Chinese Yang Yin and TI. 

Old China's cosmogony underlies all religious (back-tying) ideas of cre- 
ation. Discursive thought needs something to hold it to Fact. In Chinese 
• cosmogony tendencies to vitality, characteristic of the stuff of existence, be- 
come concentrated by their radio-activity (TI), which draws consciousness out 
of vitality and vests it into the first sub-conscious digest-center, Tai-Kih. This 
digest-center proceeds by double-active assimilation and elimination in breath- 

: : :.:■ ■ :•■ • XXXVI 



mathematician does not know the difference between evidences of 
causation and causation as it is in itself. He represents the causes 
of evidence by theories which he calls laws. He draws false infer- 
ences from evidences and he bases his calculations on these infer- 
ences. The mathematician may be a relative truth-teller, but his 
conclusions misrepresent the facts whenever active causes enter 
into his calculations. 

ing and eating, and by partial self -division and propagation of itself to eventu- 
ally divide the stuff of existence into a world-wide field of conscious energy, 
Shang-Ti, and into aggregations of devitalized matter. The subconscious di- 
gest-center, Tai-Kih, by ingestion and egestion of vitality and its conscious- 
ness, evolves actively conscious energy, making for organization of digest- 
centers and organic forms of life. 

This is a partial summing up of the now forgotten Chinese scheme of 
World-evolution and involution. The details are biological and astronomical 
studies, all of which have been worked out in more or less truthful ways by 
little-known thinkers of antiquity. 

The literary branch development of the Shekinah is very voluminous. No 
student of Pact can well dive into it all without losing himself in the delusions 
of word-knowers. The Shekinah is like the Kua, only a formula of the Logic 
of Life which thought may use to arrive at Fact-knowing. The modern Rabbi, 
is as far from knowing the spirit of old-time Writ and the Shekinah formula 
as the Han Lin scholar of modern China is removed from understanding the 
Yh-King or the workings of the Pa Kua formula. The world's great scholars 
are busy in devising new systems for putting dots over the "i" and reforming 
the characteristic spelling of old-time Pact-knowers. Don't look for Truth 
to modern learning. 

The Kabbalists have written En Soph in the field above the Shekinah. 
En Soph is a new designation for the undefined God of the Jews, known as the 
"Ancient of Days" (Attik .iomen or jomaya) to the early Babylonian Jews; 
and that God is virtually knowable, in part at least, as the living God-con- 
ciousness, which the Hebrew language, through the many Sibyls has introduced 
to the best known cults on earth, polytheisticaly or monotheistically. 

En Soph is only another name for Shang Ti; and Shang Ti comes well 
defined in Chinese cosmogony as the to-order-setting power in the World- 
process. The Christian God is not any newly discovered World-power ; but like 
En Soph, its designation is a new verbal dress for a once well-known Pact 
which is still in daily evidence before and within us. This Pact is now un- 
known only because the modern mind cannot think understanding^ ; it cannot 
connect the outwardness of special consciousness with the inwardness of self- 
consciousness and its connection with the character-energy in the not-self. 

The Kabbalists assert that he who knows the meaning of the word En 
Soph, knows God. The assertion is quite true of all God-names which are 
rationally conceived, and thus conceived are many, if not most of them. The 

XXXVII 



INTEGRAL AND DIFFERENTIAL CAUSES ON THE LOGIC OF LIFE AND 

DEATH 

In order to get at the forgotten Facts and at Living Truth or 
the Reason in all of nature's activity, we may do well to retrace the 
steps of intellectual evolution and mental involution to original 
knowing powers, to the internal motivity of life and its external 
adaptation power — the periechon. To this end we must study the 
integrals and differentials of causation, in their interaction and 

old Taoists said: Pu I T'ung Shen, i. e., by following the Yh King formula 
(Kua) one can divine the Way of the Gods. The Yh King or book of cyclic 
changes is presumably a practical application and elucidation of the Kua for- 
mula. See Illustr. 118. 

The Gods are not mysterious workers. Language is such a worker. To 
define the word En Soph means either to give some Kabbalistis idea of it, or it 
means to elucidate the causes of life and of death in the world-process. I give 
an objective definition of En Soph in the glossary, and that definition is 
probably all the word deserves ; it is nearer the truth than any idea of causa- 
tion which any academic scholar has so far conceived. 

To translate En Soph by the Greek word Apeiron, or aparantos, is sub- 
stituting an abstract unreal idea for a word of unknown meaning. To say the 
word is an imitation of the ancient Persian idea of "Endless Time" or perpet- 
ual motion is also indefinite. It does not tell what the causes of creation or 
evolution are doing; it does not tell the why and how of the continuity pro- 
cedure. If the world-process is a perpetuum mobile, no one will be able to 
guess what makes it the seemingly impossible thing which it is. Guessing at 
the workings of the God-consciousness or at the names which represent it in 
abstract ways is useless. The God-guessers will never cross the Jabbok, to 
come into step with the cyclic pace of Pact. 

The mind works understandingly and the eye sees understandingly be- 
cause it has the principles of life and death within itself. The intellect does 
not think or speak understandingly because it ignores these principles. 

In the freakish fashions of learning, the sephiroth came near figuring as 
epoch-making conceptions in our own Christian cult; in fact, the ideas from 
which they were deduced did so figure in all the great cults of antiquity. 

New names put new vestments on old ideas and make them appear as 
novelties and important inventions, characteristic of the alleged progress of 
the ages. According to the Jewish savants and according to fact, the leading 
kabbalistic ideas connect themselves with the entire Old Testament writ, even 
with its inception, and they did butt dangerously into the Christ-ideas and New 
Testament myths. A further look at them may direct attention to fundament- 
al facts connected with the workshop of nature. 

The three upper, "all-integral" Sephiroth symbolized the tendencies to 
creative evolution which the Chinese say permeates or the Jews say surmounts 

XXXVIII 



counteraction, by some existing words through some old-time 
school of Fact-knowers. 

Thinkers in ages long past have had more or less success in 
explaining the integral and differential causes of the metamorpho- 
ses of life and of death. They have not spoken of these causes 
from the phaenomenal view-point of modern learning, they have 
found ways and means of getting into the workshop of nature and 
of knowing and of explaining the chain of natural causation as it is 
in itself. They have done their work in even more comprehensive 
ways thaL 1 am attempting to do it ; but they have not done it solely 
by means of an analytic and merely terminological language as is 
ours. They have done it by an indefinite living picture rhetoric 
and by so-called seal-signs which are not intelligible to the modern 
mind and which, if made intelligible, would still fail to satisfy the 

or envelops the stuff of existence. These sephiroth are distant deductions from 
the "all-solid" ch'ien trigrams of King Wan's Pa-Kua, or 8 trigram formula of 
the integral and differential causes active in every family of digest-centers, 
i. e., in all elementary cell life, out of the radio-active, atomic digest-center 
evolved. 

These three sephiroth, however, are only one triple factor in the Kabbalis- 
tie ogdoads which formulate the cyclic character-energy in nature's inner 
activity, just as is the ch'ien trigram of three solid lines in the Pa-Kua; both 
represent the old-time Father-Mother-Child tendencies in nature's progressive 
and retrogressive order of evolution and involution. 

The seven minor sephiroth in the ogdoads, or so-called heptas symbolize 
the active causes in creative evolution and involution in their countercyclings 
about the radio-active foci of world-building energy. (See illustr. 9, The 
counter cycling cross from ancient America.) These sephiroth are imitations 
of the seven changeful trigrams in the Pa-Kua, which itself is evolved out of 
the Tai-Kih or original, biaxial digest-center. 

In prosaic exegesis all these Chinese or Hebrew ideas of factors in change- 
ful character-energy within and about digest-centers appear only vulgarly 
named and described by terms, L e., not personified; yet all refer more or less 
rationally to causual features of Pact, and all constitute virtually what the 
Herakleiteans called the Periechon, — cyclings of world-building energy, or 
active respondents to world-wide tendencies of vitality. See definition of Peri- 
echon in Glossary. 

The kabbalistic Ensoph is a new collective name substituted for the many 
old names of the old Hebrew God. It is inscribed in the field above the She- 
kinah in order to draw attention to the tendencies of vitality in the atmos- 
phere. These tendencies, presumably, become mental capacities when ingested 
by human life; and they find representation of their fullest evolution in the' 
three highest sephiroth. These denote one tri-unity of human knowing and 

xxxix 



modern intellect, for it asks for some definite and conclusive truth. 
It cannot be satisfied by uncertain poetic word-pictures; and it 
should not be so satisfied. Faith in wordy representations of the 
causes of life is faith misplaced. 

In order to successfully explain the imperceptible inwardness 
of nature's activity and its connection with perceptible outward- 
ness, I will have to produce truly objective definitions and explana- 
tions of aphonic signs which fit the facts as they are in themselves. 
For that purpose I may have to add a glossary and explanation of 
old and uncommon seal-signs and words. 

doing powers, which enables man to follow the Logic of Life and Death in 
thought and act. The word Tri-unity refers to "Meeting and Parting and 
Unifying of countertendencies. 

All the old-time Fact-knowers were monists, yet all looked up on the 
one to-order-setting power as embodying counter-tendencies, which partially 
divide themselves into actual capacities of masculinity and femininity in life, 
or positivity and negativity in death, to meet in vital regeneration or in non- 
vital physical re-formation of matter and to find unification in the resulting 
progeny or material product. (See Magnetism and Electricity in the Glos- 
sary.) Remember Shu and Tefunit and the Myths of Isis, Osiris and Horus. 

The Ensoph is an imitation of logically formulated ideas ; it is represented 
as a power of dual tendencies and of potentially triune capacities. It is what 
the Egyptian Mysteries described as arrhenothelous (arsenotheles), i. e., 
two-fold in tendencies and productive out of itself of double-sex capacities 
when acting in connection with material earthy character-energy. Therefore 
do Fact-knowers speak of a Sephira, Sophia Akamoth or Chokmah or Hokmah, 
which figuratively speaking means the Mother of World-Knowledge, or the 
divinely feminine power of comprehending the interaction of self and not-self, 
as distinct from the divinely masculine powers. It is argued that only half of 
the divine and human interaction in self and not-self is comprehensible. This 
half was called "Kosmos noetos, " the intelligible (half of the) process of ex- 
istence. The Ensoph by self-division produces out of itself the Achamoth or 
motherly power of comprehension which in turn imparts itself to man, or other 
mortal effects of the continuously working causes of life. 

Speaking mystically after the manner of the Egyptians we might say the 
Ensoph has its "Double" within itself. Its actual fatherly character has its 
own counterpart in its potential motherly character; it is therefore double 
active and productive in the to-order-setting triune way, just as the Ch'ien 
trigram has its counterpart in the K'wan trigram in Fu-hsi's Pa-Kua which 
represents the to-order-setting Way of Life — the Tao. The subject as here 
stated may seem abstruse, but the microscopic observations of self-division in 
cell-life will make it intelligible. 

All cults in antiquity drew on the now forgotten Fu-hsi school, and so 
drawing they described natural causation to much the same purpose. The 

XL 



THE KNOWLEDGE OF THE WORLD-PROCESS IS 

NOT NEW 

I have no new inventions of truths to offer. I aim only to 
resurrect forgotten knowledge of fact by gradually retracing the 
steps of intellectual evolution and corresponding involution of 
mind-powers to the recovery of old-time approved ways and means 
of Face-knowing and Truth-telling which have been lost to historic 
learning. 

With regard to this lost matter-of-fact rhetoric, I do not pre- 
tend to go as far as the "Living Logos dioikon," which is said to 

great but not forgotten learning of ancient China underlies all alleged Fact- 
knowledge of historic ages. The evidences of this fact are innumerable. 

The first letter, "aleph," in the Hebrew alphabet denotes the alleged God 
TI of ancient China; it comes so depicted and defined. It represents the 
' ' whole ' ' upright axis of TI, the axis of continuity in the world process, in its 
connection with the "not-whole" lateral axes of life's temporality. It repre- 
sents the ancient Chinese idea of the whole and the not-whole lines of causa- 
tion given in the Kua. 

The Hebrew Amu, bearer of the "throwing stick," is only an imita- 
tion of the Chinese throwers of the Kua-sticks. The stick is the symbol of the 
continuity axis, whether it be named the rhabdos, the Kanon, the scepter, the 
caduceus, the Kerikyon, the devine post or pillar, obelisk or totem pole, etc., 
etc., in the civilizing work of language. 

The Jew has been in China, the land of ' ' Sinam, ' ' for ages, and he has no 
doubt familiarized himself with its great learning before it became entirely 
lost. Prom China comes the secret learning of the Kabbala which is not for 
the vulgar ear to know. The "Dyu'u" or Chinese Jew, comes figuratively 
described as T 'iao Kiu Kia 'u : Absorber of social tissue — de-nationalizer — or 
extractor of social sinew (sinews of war or of social life) whatever the words 
may have meant in the figurative language of Ancient China. 

T'iao Kiu Kia'u probably represents the same idea as the Hebrew Baal 
Ma'akar or the Greek Makareus or the neurokopon of the septuagint, i. e., 
Hamstringer, or severer of social ties — severer of the powers of the under- 
standing fom the powers of thinking ; for thought when thus severed will lose 
hold of the unifying and organizing Reason of Living and go into lateral issues 
which destroy the humane ties in social life. 

The Greek word "Chthon," the palawi "Kwan," the Hebrew "ehevan" 
or "ehon" are all formed after the Chinese K'wan. The testamentary word 
"chion" is only a rendering of the Chinese ch'ien; the people in the "desert 
of abstract fancy" will worship the star-ideas in their own intellectual firma- 
ment instead of the all-to-order-setting power in world-wide tendencies to 
vitality on which they draw for sustenance of life and mentality; the very 

XLI 



be the only means of the human mind to present vitally true pic- 
tures of natural causation. 

My aim in this first effort goes only as far as to make known 
the physical facts which underlie the ethical requirements of civil- 
ized life. I aim to give modern thought an insight into the work- 
shop of nature. I aim to give the true and full answer to the ques- 
tions: Whence do we come? Whither do we go? I aim to tell 
the truth with regard to the origin of life and of solar systems; 
but I do not undertake to say why we are here. I shall confine my- 
self to statements of fact. I will not attempt to judge the good or 
the evil, the right or the wrong in civilized life. I avoid entering 



manna idea is taken from ancient China. See illustration of Chinese Manna- 
sign in the text. 

The gnostic syzygies or embodiments of lateral character in opposite sexes, 
are deductions of King Wan's son and daughter cells in the elementary family 
of digest-centers, which our biologists now know as the microscopic cell. The 
mythical King Wan himself is an imitator of Fu-hsi, the original master mind 
which formulated the workings of the digest-center (Tai-Kih) as those of the 
miscrocosm in which the world-wide causes of evolution are active. Pu-hsi 
makes his K'wan trigram (the gnostic Achamoth, or individual Mother-tenden- 
cies to propagation and organization of cell-life) a counterpart of his ch'ien 
trigram or universal bisexual, so-called father-tendencies to evolution. The 
purpose and gist of all these explanations is the once well known fact that 
all types of life are evolved out of the character-energies, active in the digest- 
centers of cell-life. This fact and no other is depicted in the Mosaic story of 
creation, but it is depicted in the now almost unintelligible prosopopaia system 
of rhetoric, the work of which is invariably misrepresented in the literal trans- 
lations. No modern scholar has yet come to know how the personification- 
rhetoric can be transposed into terminological rhetoric. None even know that 
mythical personifications represent active factors of causation in life, mind 
and thought. Objective definitions and seal-signs must be made to enter 
between the two systems of rhetoric to make the transposition of the personifi- 
cation-method into the terminological methods possible. 

If my explanations of the evolution and involution of life and solar sys- 
tems are evidently true and convincing to the normal mind, then the Fu-hsi 
formula of spherical cycles in integral and differential causation stands proven ; 
otherwise the formula or my conception and application of it is amiss. The 
proof is in the eating of the pudding. 

Fu-hsi 's formulas of integral and differential character-energies in the 
Logic of Life and Death will be found to fit not only the microscopic observa- 
tions in evolution of cell-life, but also the sidereal process, and the workings of 
electrons, which modern thinkers begin to consider as elementary forces. 

XLII 



into theological and ethical aspects of fact. I avoid dealing with 
the day-dreams of historic thinkers or of metaphysicians. 

In attempting to elucidate the inner workings of natural caus- 
ation, I tread on ground to science forbidden, and I go beyond the 
limits where the literal use of language can serve the mind effectu- 
ally, but I do go, and I do promise to take the reader beyond all 
surface-aspects of nature's work, beyond all phaenomena, into the 
inner workshop of nature, where no mysterious forces are at work, 

Fu-hsi's Pa Kua, or formula of integral and differential causation in vital- 
ity, mentality, and intellectuality. The eight trigrams must be considered in 

changeful regularity of interaction and counterac- 
tion, like the "wheelworks" in the Kabbalistic She- 
kinah. 

The upper trigram of solid lines is called Ch'ien; 
it represents Shang-Ti, the field of conscious energy 
in world-wide tendencies to vitality, which gives fun- 
damental character to all existing things, — not spe- 
cial character directly. 

The lower trigram of three broken or not-whole 

lines is called K'wan; it represents one-half of the 

work of TI, the feminine half, which gives special 

character and form, or housing, to all existing things. 

All ponderable solar-planetary matter works from the K'wan sides or 

character energy; all imponderable conscious or subconscious energy works 

from the Ch'ien sides of character energy into the foci of special forms of 

life and death. - 

The diagram must be conceived as a "Sphaeros" (not as mere sphere or 
globe), in which countercycling energies of little embodiment continuously 
meet and part with countercycling matter of little energy, but always in 
changeful regularity. This regularity is formulated in the trigrams. 




The sygygies should be remembered in some way; they represent the 
double crossings in the way of evolution and involution ; the Sphinx of China 
and Egypt ; they come symbolized as lenmiscatic coilings in ancient America 
and India, 'see Illustr. 126; they were known as the "Secret of Sex." The 
Syzygies depict the limits contrary straining in the way of life's evolution. 
Of these limits neither modern science nor theology has taken any notice, yet 
are they essentials in Fact-knowing, Truth-telling and Right-doing. 

Transcending the limits of life's order in fundamental nature by lateral 
endeavors undermines fitness of survival and kills both the endeavors and their 
victims. Thought-made laws, religious enthusiasm and even humane sympa- 
thies have their limits of usefulness. Do not get Thought-drunk or God- 
drunk or word-drunk in any way. Facts not fancies make life a holiday. 
Truth suffices. 

XLIII 



where all observable evidences of nature's activity — all phaenomena 
have their knowable connection with the chain of eternal causa- 
tion, where all causation works in plain sight, its knowability de- 
pending only on the rightful use of all mental powers and on suit- 
able definition of words as means to the end of evolving the natural- 
ly implicit consciousness of fact into explicit knowledge of natural 
causation. 

Valentinus, the gnostic, divided the seekers after "Living Truth" into 
three classes: The "Hyle" knowers, who came by their knowledge by eating 
dead matter; the "pneuma" knowers, who obtained their knowledge by 
breathing vitality; and the "physis" knowers, who floundered between the 
two sources of Light and worked up shadowy ideas without knowledge of 
Fact, not knowing how they came by their alleged knowledge. 

Valentinus imitated the Septuagint and labored with new testament-ideas, 
but he failed at times to apply the gnostic syzyges, i. e., the pairing of the 
masculine and feminine branchings of unfolding character-energies, which 
King Wan had laid down as fundamental principles in his Kua-formula, and 
on which all other myth-writers had drawn directly or indirectly. Valentinus 
thought he knew ten integrals and twelve differentials. He made Life (zoe) 
and Language (logos) evolve the character-energies in the civilized mind. He 
names as alleged cardinals : First, Bethius, the understanding of fundamental 
principles or undercurrents in life's cyclic ways; then Ageratus, the eternity 
of automatic causation; Henosis, the meeting and the parting of self-dividing 
branchings in life 's way ; Autophyes, self-discipline to develope true character- 
standard; Hedone, the joy of living; Akinetus, the regularity of changeful 
causation; Synkrasis, the vital adjustment in the mixture of elementary coun- 
ter-forces ; Monogenes, the one-born re-unifier of lateral partings in the way of 
life ; Markaria, the unqualified healthfulness, which carries life into the spheres 
where world-wandering angels gyrate.* The interpretations of his words 
are my own conception of their meanings. No guarantee goes with them, that 
my interpretations truly voice the intentions which the author put in his 
words. 

The intellectual atmosphere in civilization, the so-called Spirit of the 
Times, Valentinus evolves out of anthropos, individuality in man and Ecclesia, 
community-spirit in social organization. His Parakletos is the "periechon" of 
human life, intellectualized after the manner of fundamental principles. Pistis, 
faith in the Paraklete 's virtues, required to unite men in social effort. Patrici- 
cus, the capacities of the masculine intellect and Elpis, its hopes that Right 
must prevail in the end; Metricus, capacities of the feminine intellect, and 
Agape, its devotion to sympathetic affections; Aeinous and Synesis, penetra- 
tive and comprehensive intellectuality; Ecclesiasticus, the spirit of social or- 
ganization, holding to the organizing principles of life in nature ; Marcorites, 
sustainer of social health; Theletus, free-agency determining-power, making 
for Right-doing; Sophia, the wisdom in educational endeavors. 

XLIV 



In the use of words and in the giving of required definitions, 
I fall short of the achievements of men who wrote in former ages.' 
But that fact will not prevent me from making the world-process 
known more thoroughly than it has been known for 5,000 years. 

OBJECTIVE AND SUBJECTIVE DEFINITIONS 

Objective definitions lead thought into a direction opposite to 
that toward which the subjective definitions given in our diction- 
aries direct the attention. Our dictionary definitions can serve 
effectively only in describing the outwardness of fact; they cannot 
successfully point toward the now unknown inwardness of natural 
causation. 

Basilides, the remodeler of hand-me-downs, who apes Valentinus, begins 
his scheme of enumerating "cardinals" required to Pact-knowing, Truth- 
telling and Right-doing by Protogonos, first-born of living language ; Kadmon, 
a sort of pre-paradisal Adam in whom the genius of language finds physical 
embodiment to grow by evolution of mental organs into comprehensive capa- 
cities. From Protogonos he goes to nous, mentality intellectualized ; from nous 
to logos, the intellectual truth-telling powers to express in rhythmic or myth- 
ical ways the characterful workings of the causes of life ; from logos to phrone- 
sis, intellectual comprehensiveness ; from phrenosis to sophia, the fully evolved 
wisdom of to-order-setting by ways and means of language ; from sophia to 
dynamics, practical ability to establish a Rule of Right in civilization ; and from 
dynamics to dicaiosyne, the blessed Holiness or healthfulness in the well regu- 
lated individual and national life. I refer to all this wordy knowledge only 
for the purpose of illustrating the efforts of intellectual tinkers to find some 
way of leading the attention of thought by means of words toward the inward 
workings of mentality and life. Words canont well do the work which seal- 
signs will do, if well chosen. 

There is, of course, much profound Truth beneath the words quoted, but 
that Truth is not an open book to the present stage of mental development. 
Going beyond our present way of thinking, we must go slowly and carefully, 
lest we fall to use serviceable means in unsavory ways, as did the mythical 
Adam. We must not make our senses disagree with our reasoning powers. 

The seal-signs (sphragistes tes zoes) may enable the thinking mind to 
unify the aphonic and phonetic branchings of characterful language and to 
bring word-knowledge into harmony with living integral Fact-knowledge. 

The Syrian Ophites, a brotherhood of Jewish worshippers of the word- 
wise intellect, imitating Valentinus, personified the rhythmicaly working char- 
acters in integral causation by such names as : Jaldabaoth, Jao, Adonai, Eloi. 
Orai, Astaphai ; or Jao, Zabaoth, Adonai, Eloi, Oraeus, Astaphaeus, all of which 
were given representative star-signs to denote their rhythmic workings. 1 
cite these words of alleged Fact-knowers as standing somewhat in contrast to 

XLV 



% 



Objective definitions, such as I shall introduce are not by any 
means vitally true definitions; they are only preliminary means 
which the mind must employ in its first advance toward vitally 
true conceptions of facts, concerning the workings of life and 
death as they are in themselves. This last assertion reminds me of 
an old, old story concerning the mythical Dionysos, whom the now 
abandoned god, Zeus, was accredited with having sent to earth for 
the purpose of bringing the word-deluded, sense-worshipping and 
vitality-ignoring humanity back into the way of reasonableness. 



the prosey words of the world-famous Idea-powers, whose works modern 
learning' adores. 

All the efforts of alleged Faet-knowers make for bridge-building to unify 
the genius in the workshop of thought with the genii or character-energies 
active in the workshop of nature. Some ambitious Fact-knowers or presump- 
tive Truth-tellers organized themselves as Gephyraioi, builders of "verbal 
bridges." Verbal bridge-building has been the one great endeavor of cult- 
workers the world over. Many are the names of the bridge-building-efforts. 
All these efforts have fallen flat because language fastens the attention into 
the words of some speaking Ego, and thereby withdraws it from the causa- 
tion in the world-wide not-self. 

Whatever there may be of merit, if any, in the penned thoughts of alleged 
Fact-knowers, it does not make known the causes which produce life and 
solar systems. No thinker of history lays a true and explicit physical founda- 
tion for life's requirements of knowing and doing. The very causes of life's 
origin and of that of solar systems must be made clearly known, before we can 
learn to speak rationally of ethics. The very Reason of continuity and tempo- 
rality in all coming and going, in all of nature's metamorphoses must be 
elucidated ; the whys and hows must be made known before the mind is fully 
equipped to deal rationally with ethical, social and financial problems. 

The origin of Life and of solar, systems I mean to make known as it was 
known to prehistoric China, and as it is in Fact. 

All the wordy wisdom of historic ages is only evidence of the vanity of 
word-workers. The great thoughts that moulded humanity and civilization 
originated in ancient China. China was the source of all integral Fact-know- 
ing, which, spreading over the earth, deteriorated as did the character of 
language. Our best thinkers in Antiquity were only imitators of forgotten 
Chinese knowledge. Even Herakleitos, who claimed to have been an autodi* 
dact, was only an imitator, and so was St. John, the evangelist, the standard- 
raiser of the Christian cult. In the biaxial Tai-kih the symbol of the biaxial 
digest-center, and in its unfolding in the Pa-kua is to be found the queue to 
integral Fact-knowing. 

Cell-life, as a family of digest-centers, breathing and eating, is a world in 
miniature. 

XLVI 



At his first advent, Dionysos had to amble rhetorically or limp 
spondaically, either because he lacked the understanding or ability 
which is required to proceed rhetorically in conformance to the 
vitally true rhythms of timely causation, or because the world could 
not have followed him, if he had so proceeded. This same predica- 
ment confronts all minds, by letter-learning enlightened, when the 
Truth about causation is to be told. 

In order to do vitally true work the thinking mind must not 
only exercise its rational will-power, but it must command vitally 
true means. Modern language does not furnish these means. 
Therefore the talk of some Greek scholars about the "logos." 



The Kabbala Ijunith, we may do well to consider as an easy stepping stone 
1o Chinese cosmogony, which is more difficult to comprehend than Jewish 
learning. But we need only the fundamental and leading ideas of this part of 
the Kabbala. Ensoph takes the place of the Chinese Shang Ti, as the all-com- 
prehensive field of conscious energy cycling about the world-axis. The emana- 
tions of the Ensoph, when ingested by individual life become the active causes 
of creation and evolution of individual character-energy, active in four-fold, 
to-order-setting ways and in connection with the original field. The individual 
character-energy is of bisexual, arsenothelous tendencies, but it divides itself 
in the way of evolution into the powers of feminine comprehension: Chokmah 
or Hokmah, and into corresponding masculine powers : Binah. Only the har- 
monious interaction of these two comprehending powers can evolve fitness of 
survival, righteousness and ability to act out the Torah by Fact-knowing, 
Truth-telling and Right-doing. Individual life can survive and multiply only 
by ingesting or breathing vitality from the universal source near it: Ru'ah. 
Breath, nepesh, from the Ru'ah or field of vitality in the near atmosphere, is 
the active cause which gives character or so-called soul to individual life. This 
breathing effects the axial adjustment of individual cycles of life to the col- 
lective and universal cycles ; it adjusts the local and actually living self or 
"periechon" to the universal "periechon," or potentially living not-self. In- 
gestions and egestions of local life and universal vitality are the interactive 
and counteractive procedures which eventually evolve the God-consciousness 
in mankind. 

The universal to-order-setting and life-evolving power can only do world- 
building by acting through individual character-energy and its knowing and 
doing-powers. The world is not merely God-made, but also Creature-made. 
Cause and effect are one in the act. The knowing power of self is one with 
the knowable cause of evolution. The knowability arises in the God-conscious- 
ness of man, and it is not so limited, that it cannot make man a free-agent in 
the way of life's evolution. The gift of language has so extended this con- 
sciousness in man, and in man only, in no other creature. 

XLVII 



Who can make language fit the facts of living and dying? 
Who can depict the facts of existence in vitally true words? 

The development of ability to represent natural causation by 
means of language leads through the study of character-energy 
active in digestion and fermentation of all kinds and into the double 
knowledge of Self and of the Not-self. Knowing the character- 
energies in Self and Not-self is knowing the world-process. Char- 
acter-energy in either life or death is invisible and inaccessible to 
surface investigation. It cannot be seen by the means of scientific 
observation; its working cannot be explained by means of termina- 
logical rhetoric; nor in the ways of theological learning and by 
its picture rhetoric. The workings of character-energy appear as 
unfathomable mysteries to all kinds of philosophical speculations. 
Therefore is my explanation neither scientific nor theological, nor 
philosophical, and it should not be read studiously as works of the 
learned sorts must be read. 



The God-consciousness in man connects itself, like En Soph with the 
lower Sephiroth or like Eloah with the Elohim, through the Ru-ah (The Kua 
of the Chinese, the local periechon of the Herakleiteans) with the universal 
world-cycling Ensoph. The God-consciousness, like any other character-en- 
ergy, is never single active, but always double-active, adjusting natural con- 
trarities in the cycling ups and downs of the to-order-setting way in the work 
of world-building. The Reason of Living in living nature, as in individual 
man, is active in four Realms (Azila, Beria, Jezirah, Asiya), because of its 
four-fold polarity in assimilating that which sustains the order of Life and 
eliminating that which disturbs it. Consciousness of causation is innate in 
man's mentality. But language, not used in characterful ways, makes man 
ignore his own living God-consciousness and his own self-consciousness of the 
Reason of Living and causes his intellectual powers to exert themselves, but 
loo often, only in the lowest artificial Realm of knowing and doing — the 
Asiyatic Realm of hollow word-knowledge, as the Kabbalist describes it, — 
"Kenoma," as the Gnostics called it. The normally working mind does not 
stray into the realm of tangential or visionary word-knowledge. It deals with 
the contrarities in nature's elementary forces as do the active causes of life's 
creation and evolution in an adjusting and to-order-setting way. It acts like 
a scale in weighing facts, evidences and contrary or contradictory ideas. (See 
illustr. of Chinese scale of self-consciousness in text.) It does not employ 
unreasonable force as means to life's end. It acts as a harmonizing power, as 
do father and mother in a family of children. Society and national life is 
only an enlarged family circle and should be ruled as such. The God-con- 
sciousness to the Kabbalist is the foundation of parental consciousness. All 
national life is one extended .family to his ideas. He holds that education 

XL, VIII 



WORDS OBJECTIVELY DEFINED ARE ONLY HINTS AT FACTS 

I do not present a study of definite words, but of hints at 
Fact. Not the words, but the Facts hinted at by words and pic- 
tograms, are to be studied; and these Facts should be studied by 
discussions and not by studious reading. If any part of this volume 
is to be studiously read, it is the glossary. 

The elucidation of the world-process is a most uncommon pre- 
sentation of a most uncommon subject. It calls for resurrection 
of dormant states of consciousness. It addresses itself to every 
faculty in either brain or mind-power, and not only to one-half of 

should evolve intellectual judging powers true to life and its connection with 
world-vitality, through the God-consciousness . The human mind should weigh 
co-ntrarities and contrasts in fact, without allowing itself to be misled by wordy 
contradictions or other unduly one-sided presentations of evidences. The 
intellectualized judging power should act as a judge of Purpose and Reason 
in action and not merely as a judge of apparent conditions. But the Kab- 
balist does so hold only in as far as he does not deviate from the canonical writ 
of his race. The original Hebrew God-conseiousness is fundamentally a pa- 
triarchal, civilizing, family-and-nation-organizing power. Eloah and Sama-EL, 
as originally conceived, were brothers and co-workers, the one working for 
Character-elevation, the other to give character its fitting housings. Sama-EL 
put the divine character and will into human flesh and intellect ; but language, 
descending into letter learning (Lillith and Iggerith), came to enter as dividing 
powers between the Brothers, and now the religious Hebrew, like the Christian, 
is inclined to judge Good and Evil by fixed opinions and contradictory terms, 
grown on the wordy tree of reflective thought. The radio-active effulgence of 
conscious energy is no longer active in any religiously trained mind. All 
imperfectly disciplined minds go into extremes of thought and act. They make 
the intellectualized will act out contradictions by deadly force. The organiz- 
ing Reason prevails in no alphabetically enlightened mind. 

The Contrarities of Nature's double-activity are misrepresented by the 
contradictory aspects of single-active thought. 

Contradictory ideas of cause and consequence control the deadly struggles 
in civilization. All God-ideas are of contradictory notions born, excepting Chi- 
nese Shang Ti and perhaps the Hebrew '"Ancient of Days" (Attik Jomin, the 
die world-regulating energy) or the original conception of J. H. V. H. (the all- 
ruling principles of life and death). Few indeed are the thinkers who can 
comprehend the cause of Unity and continuity in a world of contrasts and 
contrarities. The world is a "sphairos" i' which harmonious interaction of 
contrary forces prevails, and in which disturbing counteraction i- subservient. 
The harmonizing and to-order-setting character energy is the "Adonai" and 
the words Good and Evil do not fit that character or its procedure. To say 

XLIX 



these powers, as do all modern studies of phaenomena. The study 
of character-energy is not merely an investigation of phaenomena, 
but it is a study of the imperceptible and now altogether ignored 
causes, which produce all phaenomena, and of the equally ignored 
powers of mind, which make these causes knowable ; therefore does 
this effort address itself to unused faculties of mind. 

The reader need not stop to make every sentence clear to him- 
self, at first perusal. He can pass over difficult obscure or uncom- 
mon statements- he need only pick out what appears worthy of 

- , ___ 

"God is good is a relatively true, equivocative judgment. No two minds can 
ever entertain the same ideas of Good and Evil in the changeful ways and con- 
ditions of life. Ideas have not built the world. Thought has never made a 
hair grow on anybody's head. Vital and conscious character-energy does the 
work of world-building and world-regulating; and it works continuously in 
the ways of life and of death. The world is as it should be; in itself, it is 
neither Good nor Evil; in the opinionated ignorance and prejudicial judg- 
ment of man it is anything and everything of which self-sufficient thought 
may happen to think. The word-wise, illogical mind judges the workings in 
its own workshop and never those in the workshop of nature. 

Eloah and Sama-EL, the character-evolver and the builder of fitting 
housing, by means of which character may do its work, are one and the same 
cause of creation, which is changefully active in the workshop of nature ; but 
in the workshop of speaking thought all is otherwise, for thought is self- 
sufficient and illogical. It goes beyond the counter-procedures in the workshop 
of nature ; it evolves contradictory forces of its own, and it makes civilization 
a hell on earth. 

The doctrines of the Magi, which refer to the World-process, come rather 
clearly stated: The elementary world is controlled by principles of Life and 
Death. Heaven and earth are one in interaction and counteraction. All things 
are double active ; by sympathetic impulse impelled, they work for organic 
union, by deadly forces impelled, they make for non-organic division. The 
visible forms are only the evidences of the invisible powers that make for union 
of organic and anorganic order. The elements of death carry together and 
apart. The elements of life enter into the counteractivity of the elements of 
death to build up conscious character in continuous and temporary ways. That 
which into living character may enter must from living character emerge. 
■(There is no making anything out of nothing.) The endless variety in living 
nature is regulated by the one element of conscious vitality. 



The will is the dominant expression of character in all mental life, and 
it shows itself the fittest, the less dependent it is on bodily housings and on 
dividing thought, etc., etc. All the apparent truth in old-time quotations not- 
withstanding, we must make our way toward fuller and more comprehensive 
Fact-knowing by means of our own language and in our own modern manner 
of thinking. The old landmarks can serve us only as fingerposts. 

L 



notice to him. These pickings he should discuss, little by little, for 
only by discussion can he make the facts clear to himself in vitally 
true ways, so as to profit by the study of the world-process. 

This is not a study of ready-made knowledge, to be memo- 
rized; it is a study of natural causes and consequences, presented 
in a form which may bring the thoughtful mind into the way of 
solving all problems of life, of mind, and of civilization. 

When I explain the origin of life or the interaction of matter 
and mind, or the causes of tides and of earthquakes, I avoid the 

DUAL ASPECTS OF THE ONENESS OF FACT 

Eloah and Sama-EL, Kadmi-EL and Beli-EL, like Ormuzd and Ariman 
(Ahura Mazda and Angra Mainyu) are only imitations of the Chinese Li Ki in 
its original and widest sense, which holds that character and conduct are one; 
character and its embodiment are one in Fact. The characterful Reason of 
Living must rule the bodily system, otherwise the order of life's continuity is 
disturbed by fatal aggressions of outward sense and self-sufficient, egotistic 
thought; everything that lives can act out what the world calls "Good and 
Evil." Character, in its housings woven, is not a continuous and changeless to- 
order-setting power, but it goes in part into the disorders of death. Order and 
disorder, life and death, good and evil are an inseparable compound. Only dis- 
cipline in accordance with active "Principles of Life and Death" can bring 
human character into the way of Light and Eight and into fitness to sustain the 
order of life by the thinking Will-power. Man may have been made after the 
image of the God, but the godly character has its own "Double" within itself; 
and so has man; he can "work" as creator or destroyer, as God or as Devil; he 
can sustain the order of life or disturb it, and he does the one thing or the 
other as the educational, legislative and financial influences cause him to do. 
Damia builds by adhering to the Reason of Living, and Deidamia de- 
stroys by falling in the way of sense. Deidamia (the feminine powers of 
comprehension), by Star-ideas discursively enlightened and controlled, be- 
comes the enemy of her masculine counterpart and of home and nation. 

Kadmi-EL, the Truth-teller, and Beli-EL the liar, are opposite poles in the 
same cyclings of the same active character-power, now working for develop- 
ment of character, now to give character its formed housing; but finally to 
break through the confines of orderly life into delusive and destructive fan- 
cies. The thinking mind, life the mythical Mahalabel begins by singing the 
praises to God and the Reason of Living, but eventually it falls from grace and 
metamorphoses into Jared, its descendant "descendus" — Labradeus — Labra- 
gores — God-ideas or goody-goody talk, pretentious but hollow. Good and evil 
tendencies live in the same mind and in the same God-consciousness, but only as 
contrary poles of cyclic to-order-setting activity, not as incorrigible contra- 
dictions, as they do in the speaking intellect. The K'wan trigram in the Pa- 
Kua symbolizes the possible "Door of Death" in the cyclic course of develop- 
ment through which enters life and by which the speaking intellect makes its 

LI 






use of language which the reader can memorize and repeat. I aim 
to induce him to read with discernment and to study the facts 
rather by words of his own than by dependence on my words. I 
aim to make him use his own words, if he should attempt to tell 
what he has come to know of the world-process. 

Every mind should do its own thinking by words that suit its 
own mental-workings. No mind should place more credence in the 
alleged truth of wordy ideas emanating from other minds, than in 
its own living and knowing powers. I write to make the reader 
do his own thinking along the principles to which I point, by 

exit from the confines of life's cyclic order into the world of deadly visions. 
The living God-consciousness metamorphoses into death-dealing God-ideas 
and ideas of the "Good" which kill humane character and "hamstring" the 
reasoning powers of the living mind. Language degenerates, when it loses its 
rhythmic character; it dies, when it loses its power to appeal to human feel- 
ings, and with it dies the race which speaks it. By the sword of tongue or war 
no race can live long. The Hebrew language has lost its rhythmic character, 
its living modulations and intonations, and our modern languages are fast 
losing their soul-stirring character under scientific influence ; they are even 
now coldly reflective. No modern mind could write an epic like the Edda and 
Niebelungen-lied, or even understand the influences of such epics on social 
life ; and yet the Edda is only an epic, i. e., not an altogether canonical work, 
for it is largely prosey — reflectively so. The jingle of rhyme, with us, has 
taken the place of living rhythm. Language has intellectualized human char- 
acter, and it is still working to make it humane or inhuman. 

THE HEBREW'S GOD-CONSCIOUSNESS HAS A COSMOLOGICAL 

FOOTING 

The Hebrew God differs form all other Gods in as much as it comes 
originally represented as a tangible, life-giving and sustaining power in na- 
ture, which adjusts contrasts by acting as a fundamental cause of evolution 
and which is never misrepresented by ideal contradictions. The Hebrew God 
is not conceived as an abstraction or absentee God, but as vital energy, enter- 
ing all life as nephesh by inhalation of Ru ah. Breathing vitality from the 
atmosphere, primarily connects God with man and evolves human knowing 
and doing-power in the natural way of evolving the powers of language and 
through it Free agency powers or powers to deviate from the order of life 
in the way of thinking, speaking and determining upon righteous or other 
conduct. The Hebrew God, as originally conceived, is the world-pervading 
tendency to vitality which entering individual life as "breath" (nephesh) 
evolves world-building capacities and eventually (as Kol-pi-jah, the voice from 
ihe fountain of vitality) it also evolves intellectual powers in man. These 
powers fully and fairly evolved, man comes to act as a Free-agent of world- 
vitality and he stands enabled to organize family and social ties in accordance 

LII 



words which suit my mental workings. My words may not suit 
his mental workings ; if they do not, it does not matter. The words 
are not important. The principles pointed to by the words used 
are all important. 

I have made but few statements of fact on positive words, . 
which can be and should be remembered in order to give the think - 

with the fundamental organizing principles in nature. In the Hebrew mind 
the Fatherhood of God and the brotherhood of man stand connected as poten- 
tial causes, merged into actual capacities of Free agency power to do right or 
wrong in family and social life and to sustain health, welbeing and the tem- 
porality of life's order or to disturb it. In Hebrew writ J. H. V. H. or Y. H. 
V. H, as the English Hebrews now write the tetragrammaton, does not mean 
Jehovah; it means fundamental principles of life and death. Jehovah is not 
the Hebrew God; it is an unmeaning name, which rank ignorance has substi- 
tuted for the original designation of "principles" or cause of evolution. The 
Hebrew writ explains the cause of evolution in nature, mentality, intellectual- 
ity, family and social organization; it explains this cause in a now misunder- 
stood type of rhetoric. 

I mention these facts only in preliminary foot-notes because I think it 
important to show the differences between the workings of the Hebrew men- 
tality and instinct and our own. The reader who is not pleased with these 
foot-notes need not read them. In the text I make the cause of evolution 
known without any reference to Hebrew ideas. The importance of presenting 
Hebrew ideas in these preliminary foot-notes rests on the fact that the He- 
brew 's superior business intelligence and understanding of facts, in general, is 
rapidly making a world-power of him in our industrial type of civilization. 
It will make such a power of him whether he proceed agressively in diplomacy 
or war policy or not. The present aggressive policy is a melting pot policy in 
which a few Hebrew co-operate with many non-Hebrews. I am not comment- 
ing on the merits or demerits of this policy; but I am trying to give our su- 
perficially thinking race an insight into Facts — physical Facts, for the pres- 
ent. 

THE HEBREW'S DREAM OF WORLD-CONTROL 

We must remember that the Hebrew primarily bases his hopes for world- 
control upon the promises of his superior God-consciousness and upon his own 
consciousness of practical understanding of life's requirements, — and not 
alone upon his ability to control the financial system. Answering this asser- 
tion by "pooh, pooh" is not any rational argument. We must note facts as 
they are; we must represent them fully and fairly without prejudice, pro or 
con, if we want to arrive at a thorough understanding of the powers which at 
present mold and mar civilization. After the ending of this present and com- 
ing Armageddon, the Hebrew race will be the one great power behind the 
thrones and governments of all modern civilizations. The Hebrew will, no 

LIII 



ing mind a firm hold on principles of procedure in the world-process 
and on the chain of natural causation in general. 

I offer these pages as an exercise to make the mind self-sup- 
porting and self-relying, and to free it from blind reliance on al- 
leged authoritative opinions or on the fixed conclusions of any kind 
of learning. 

While the facts regarding the origin of life and solar planetary 
systems are truly stated and while these statements may be re- 
garded as all important, I hold the development of natural dis- 

doubt, try and give the various countries on earth, the best possible forms of 
government. Civilization, then, will have the best of practical understanding 
and the best of business intelligence to guide its fortunes, to mould its fate. 

Will the Hebrew be able to make a final success of civilization? "Will he 
not become power-drunk, as does everybody who attains absolute ruling pow- 
ers ? The Hebrew mentality is given to great success and to great failure. The 
race has risen higher and fallen lower than other races. When the race goes 
down, it develops reasoning powers, as it has done in these last 1,000 years; 
for, in fact, the Rabbis did the superior thinking during the Dark Ages. What 
the race will do for civilization, when it rises into power, remains to be seen. 

All powers, which have ruled humanity in coldly reflective ways, when 
rising into undisputable success, have become dangers to established order and 
public welfare. These dangers have always terminated in failure. 

The Hebrews in their parabolical liturgy have a famous parallelistic 
Easter-song, versions of which have found their way into many lands and 
languages. This song illustrates the counter-procedure of fated character- 
energy in civilized life. I refer to the "Had Gadya": "The Kidling, the 
Kidling which my father bought for me." The Kidling, in Hierarchial lan- 
guage, represents the educational influence upon young life, upon the rejuven- 
ating powers of the race, as does the academic goat Amalthea on the public 
mind. This much said, the original meaning of this little but remarkable 
Easter song should be evident. 

The heathenish source from which the story of the biblical Job is derived 
may throw some light on the possibility of establishing any form of government 
which will prove lastingly successful. According to that heathenish story, the 
Gods in council assembled discussed the possibility referred to. They differed 
in their divine judgment, mainly on the ground that it is next to impossible to 
establish true systems of education, legislation and finance in civilization, so 
as to evolve and sustain true Free-agency character in the masses of the peo- 
ple, and that therefore the masses fail to follow true leadership. They rebel 
against their own welfare and even against the Gods. The heathenish Gods 
ended their discussion by agreeing to put this problematical matter to a 
practical test ; which was done. The result proved the negating Gods in error ; 
according to that mythical story, but history has not recorded any such feli- 
citous results on earth ;. not even in the reign of the Biblical Solomon. 

Lrv 



cerning and reasoning powers in our race and particularly in our 
scholars to be of paramount importance. So holding, I present 
the subject in way which serve that purpose, mainly. These ways 
will not place me in as favorable a light before the reading public 
as might the more familiar ways of science and theology; but I am 
not seeking self advantage. I am writing because I know the facts, 
and because I hold that all the world should know them. Although, 
pursuing the subject in unaccustomed ways by imperfect phrase- 
ology, even unfavorable to myself, my statements in the main are 

The systems of school, church and finance, personified in the three -friends 
of the mythical Job (Bildad, Zophar and Eliphas), in the absence of true 
Pree-agency character, personified in Eli-hu, seem to have proven themselves 
the reverse of capable to sustain righteous government, personified in Job. 
No government can proceed happily, if it does not work in truly reciprocal 
relationship (in a Deipnon Koinonias) with the governed. Our theologians 
may say, I misinterpret the story of Job ; but I say, the modern theologian does 
not understand anagogies, and I have reasons, sufficient to myself, which lead 
me to believe that I do understand anogogies, approximately. A "Melting 
pot," which is not a Deipnon Koinonias, established on principles of life and 
death, can never be a success. "When some constituent factors of society welter 
wastefully in wealth, while other essential constituents starve, there can be no 
harmonious interaction ; there must come more or less successful rebellions and 
eventual disintegration. Undue wealth and undue poverty destroy Free-agency 
character. Merit and demerit in individuals and factions, of course, must be 
taken into account as necessary contracts. Society must be provided with 
sewage provisions for character-failings; but fairness must prevail, if social 
organization is to hold together. "Without truly evolved character in all 
social constituents, society cannot enjoy internal peace. Nor can there be any 
peace, if leadership rises above the character level and ability of the masses 
to follow it. 

Civilization, of course, can move onward and backward, as it has always 
done in historic ages, by resorting to rebellions and wars, regardless of educa- 
tion, legislation and finance. But, must we necessarily so move? 

"We should make a character-study of the Dreyfuss case, that we may come 
to understand the character of men in power and out of power and the dispo- 
sition of the masses. This understanding might give us an insight into import- 
ant affairs which are proceeding unobserved in this land. We may then be able 
to judge whether we should or should not be classed abong the Ebionites as 
a race, impoverished in powers of the understanding. 

The Hebrew is not a warrior who aims to make his way by the sword, but 
he is a diplomat who has even now a hand in moulding the fate of our civiliza- 
tion. His diplomacy connects itself with rebellions and wars. It is well to 
know how diplomacy and war stand connected and apart. It is well to know 
the effects of beheading and dismembering great nations. It is necessary to 

LV 



true to facts, and I feel convinced that I can take more minds 
along my apparently irregular way of proceeding, than I could by 
a more studious ,and abstract .presentation of the subject. 

.The simple hints at fact come first in simple words which do 

harmonize all interests in civilization, regardless of creed or greed, in order to 
meet the changeful requirements of the Times and nip the forces productive of 
uncalled-for destruction at their roots, in the thoughts and "unnamed desires" 
of men hv power. 

The men who are today greedy for wealth or power tomorrow may grow' 
tired of their achievements. Eesponsibility weighs heavily upon incompetency 
in control of civilized life. No individual, no classes or raees of individuals 
are to be blamed for errors of creed, nor for the destructive work of greed, 
or the damnable diplomacy and deadly wars. The blame rests on the ignorance 
and prejudices of partially civilized humanity, which a one-sided system of 
education, opinionated legislation, and a silly system of finance imposes upon 
all nations. 

By the study of intrinsic Fact-knowing, we may arrive at a recognition of 
the prevailing errors and shortcomings in the systems of education, legislation 
and' finance. 

The studious reader should not take the Jewish ideas presented in the 
footnotes lightly ; they are about the profoundest, and at present, most import- 
ant of ethical ideas which can be resurrected from antiquity. They connect 
the speaking intellect with mentality, and in this fact they differ from all 
other medieval writings and from modern science, which confesses not to know 
anything of mentality, but which does attempt to fiddle about psychological 
theories. 

The three Hebrew words, Nephesh, Ruah and Neshamah are important 
pointers at the facts of our origing in the process of nature ; although within 
themselves these words have little or no meaning. They point to the facts 
which have generated the God-consciousness in humanity, and when taken in 
connection with the physical aspects given in Chinese cosmogony, they will 
carry conviction to any sober mind that the God-consciousness is not an empty 
delusion, as are many God-ideas, but that it is the one true ethical footing of 
the mind, connecting itself directly with the original causes of Creation. We 
have no words like Nephesh, Ru-ah and Neshamah in our modern languages, 
and the existing words in out-of-date cults, which represented similar ideas, 
do not come as well explained as these Hebrew ideas. 

The Rabbis have given their God-consciousness a firm footing in knowl- 
edge of facts. 

TAKING STATEMENTS OF FACT LITERALLY BLINDS THE MIND TO 
KNOWLEDGE OF UNIVERSAL CAUSATION 

The sensus literalis of words is knowable to the modern intellect, but it 
cannot understand the meaning of words and phrases which point beyond 

LVI 



not fit the facts as well as the later more complicated statements, 
but the simpler words are more readily intelligible. 

The statements regarding integral and differential causation 
are true hints at Fact, their verbal inadequacies and inaccuracies, 
notwithstanding; they fit Fu hsi's formula of integrals and differ- 
entials, and that formula, seen from the viewpoint of vital truth, 
is as superior to any formula, which our mathematicians have pro- 
duced, as is a healthy man to a stuffed monkey. 

literal definitions into the workshop of nature ; it knows the form of all 
things and the character of none; because it will syllogize, and it will not 
use characterful language in truly logical ways; but on the contrary, it will 
misrepresent character and its descriptive names, as well as all truly logical 
descriptions of Fact, as empty forms of subjective definitions. 

The modern mind has no understanding of that which Pact-knowers for- 
merly called canonical, apocryphal and profane. The questions which we 
must make clear to ourselves are : What kinds of ideal presentations are 
true to Fact; what kinds are approximately true and what kinds are only 
relatively, apparently and delusively true? 

For instance, the Shekinah as heretofore represented is only a means to 
the end of explaining the characteristic workings of vitality and mentality in 
a vulgar, profane and hardly apocryphal way. It is not intended to be 
canonical. It is only a means to the end of arriving at Fact-knowledge and 
at the Torah. The manner of explaining the Shekinah must adjust itself to 
the powers of comprehension in the mind to which it is explained. It can be 
explained canonically, so as to reach the Gist of Fact in the causes of evolu- 
tion. But for such explanation it comes drawn into One circle, like the 
Chinese Kua, and when so drawn, we had better explain the original Kua, 
after which the Shekinah is patterned. I have elsewhere used the Egyptian 
Shekinah (Phthah-Osiris-Didu) for the preliminary explanation of the con- 
nection between the workings of life and of the intellect. 

Means to ends are not canonical within themselves; they are made so 
by their use. No word-picture is canonical, unless it is rightfully used and 
understood. 

CANONICAL, APOCRYPHAL AND PROFANE IDEEAS OF THE UNIVER- 
SAL CAUSES OF EVOLUTION AN INVOLUTION 

In the canonical writ of the Hebrews the evolution of the God-conscious- 
ness and of the Free-agency intellect in the human species is not represented 
as coining directly by inhaling vitality from the atmosphere, but from the con- 
nection of breath (nephesh) with Ru ah (local world-building power, which 
fits character into this or that form and environment, — the local periechon). 
The Ru ah stands presumably in interactive connection with the world-wide 
field of conscious energy in tendencies to vitality. That field comes described 
as the original source of life, — the sokhet hotpit or "field of rest" in Egyptian 

LVII 



By far the greater part of this work has been done by dictation 
at odd times, as I found myself at leisure. I have not been in the 
position to give it the exclusive attention which it should have re- 
ceived, in order to get as much "life" into the language as possible. 
I have not had the time to correct or even read all of the proof- 
sheets; but I do not anticipate that the subject will seriously suffer 

Myth — the one world-regulating power which Fact-knowers have called the 
divine source of life and which stands represented by the comprehensive God- 
consciousness in man. All other God-conceptions deal, at best, only with demi- 
urgic powers in time and space; and all these powers combine Temporality 
with Continuity. They belong to local spheres of activity, known to the He- 
brews as Ru ah, and to the Egyptians as Sokhet Ialu. 

The connection between the local Ru-ah, cr local world-building field of 
vitality, with the conscious energy in the world-wide field makes the world- 
wide not-self knowable to the living and thinking self. It enables the indi- 
vidual character to look into and know the starry distance. This connection is 
called Neshamah in Hebrew Writ. It brings the local energies in man, de- 
rived from his existence in this solar system, or speaking Scripturally, derived 
from the Elohim into touch with Eloah or as usually called, J. H. V. H., the 
world-regulating Principles of Life and Death. The Neshamah works into the 
higher, more or less dormant, consciousness in man, which enables his Free- 
agency will-power to follow" fundamental principles and to minister truly to 
life's organic requirements, in Jesod as individual, and in Malkuth as a mem- 
ber or organic society ; it does this by enabling him to unify the inwardness of 
character with its organic outwardness and further environment, in such a 
way as to maintain the order of life by doing the Right Thing at the Right 
Time — Torah, or the Spirit of the "Written Law. 

The human character grades itself upward in accordance with the evolu- 
tion of its Fact-knowing powers, and it grades itself downward in accordance 
with ideal fancies, or thought-made visions. The God-consciousness was 
evolved by Fact-knowing. The word-vested, diverse and conflicting God-ideas 
are thought-made approximations or delusions. The whole ethical system in 
social life should be supported by Fact-knowing and not by visionary ideality. 
The canonical strains in the old and largely discarded Hebrew Writ are about 
the most available remnants of logical ideas, evolved in accordance with 
Principles of Life and Death. They stand alone as monistic standards, except 
the Chinese Shang Ti. 

Our word canonical comes, of course, from the Greek word "kanon"; 
that word is used to refer to the "Rule of Right." What is that rule? 'Cer- 
tainly not an opinionated figment ; but the principle of procedure of the world- 
wide to-order-setting-power, which maintains cosmic order and the health of 
life. Therefore our word canonical should be understood to mean that, which 
fairly and fully represents the continuously healthful activity of character and 
the fitness of its temporary 1 housings. 

The to-order-setting principle is founded in the biaxial working of 
' ' atomic ' ' and world-wide energy. The biaxialty in centers of indivisibly 

LVIII 



by reason of verbal inaccuracies. Verbal hints at the subjective 
facts, produced in the workshop of thought, impress the mind 
much as do the phaenomenal effects produced in the workshop of 
nature ; that is, they impress it not as facts sufficient of themselves, 
but only as evidences to be considered in their bearings and foot- 
ings on natural causation. 

double-active energy controls the workings of all fermentative and digestive 
procedures throughout our world. Therefore is biaxiality a subject of most 
worthy consideration ; considered so in all cults. All cults aim to hold thought 
to the parting; meeting and unifying factors in the integral, to-order-setting 
and the differential, means-providing work of nature. 

The word apocryphal refers to the necessary and "timely" changes in 
these temporary housings of continuously working character. 

Profane is any historic or euhermeristic narration of apparent events or 
conditions which does not take the work of character energy into proper con- 
sideration. (Further explanations follow in Glossary.) For instance, the story 
of apple-eating by Adam and Eve is profane, if taken literally, in which case 
the mind is led to believe that apple-eating is the cause why mankind is_ sinful 
and why suffering besets civilized life. This same story is apocryphal, if under- 
stood pictographically to mean, that feeding the thinking mind on fruit of the 
"tree" of contradictory ideas of Good and Evil causes thought to deviate from 
the order or logic of life, to misrepresent life's requirements and the powers 
Avhich sustain its organic healthfulness ; and that such ideal misrepresentation 
deludes the judging faculties, perverts the intellectualized will-power and con- 
verts the Good will of humane Free-agency character into the ill-will and hate- 
fulness of daemonized character in man. 

The same story is canonical, when understood to mean that the fully and 
fairly intellectualized will-power in human character has freedom to sustain or 
disturb the order of life, and that it must or should adjust its determination in 
accordance with the Principles which create, reproduce and maintain organic 
life in nature; for if these determinations deviate from these Principles, they 
work in deadly ways; they inflict suffering upon civilized life; they cause 
wordy wars which grow into deadly conflicts and entail social disintegration. 

The canonical idea goes into the moral obligation of character to conform 
its workings to fundamental principles and not to visionary ideality. It in- 
sists that the logic of thought, of purpose, of reflection and of determination 
must adjust itself to life's fundamental requirements and to the all-to-order- 
setting procedures in the process of existence, which create and produce life 
and maintain health. Life must be maintained on the principles which brought 
it into existence. And these principles work relatively and adjustively in 
death and reciprocally and organically in life. 

When thought leads life to. transgress the limits of vital to-order-setting in 
lateral procedures, it speeds life deathward. Adjustment of life's lateral pro- 
cedures can only be the result of to-order-setting determinations, formed after 
the manner of fundamental principles. 

LIX 



As no tree grows to phaenomenal perfection, so no verbal hint 
need or can be perfect; but yet its imperfection notwithstanding, it 
may make a truthful impression as evidence upon the discerning 
mind. Definite assertions tend to rob the mind of its freedom to 
discern the truth by considering the evidence; they do not leave the 
mind free to practice the rhetorical art of arts : Right-thinking and 
Truth-telling. 

Thought dealing in abstract affirmations and negations, in contradictory 
ideas of Good and Evil, in theories and isms is not an adjudicator of contrary 
forces, nor an organizer of special aptitudes and powers in social life ; but it 
is a disturbing factor in the order of mentality and vitality. Reflective think- 
ing, if not adjusted to the to-order-setting principles in the process of exist- 
ence, becomes a delusive and destructive force in civilized life. 

CHARACTER AND SYSTEM 

The people living under the absolute control of any system become en- 
slaved to that system; and when so enslaved they have to fight for liberty; 
they must either subvert that system and make it subject to control of rea- 
sonable free-agency character or they will perish. It matters not what the 
system may be, it enslaves, when it comes to dominate over the order of life, 
over Right and Reason. The military, the hierarchial, financial, aristocratic 
democratic, bureaucratic or other systems have always grown into such rigid 
dominance as to enslave mankind. It matters not how well conceived the 
system may originally have been, and how well it may have served its purpose 
as a means to an end, it comes to enslave civilized mankind, when it is no 
longer controlled by true free-agency character; and it is never so controlled 
in the long run. All systems, in course of time, take an iron grip on human 
life, said antiquity. Sama-EL, the Jewish devil, starts as a body-making 
demiurge to give character its fitting housings, but he ends his career as the 
chief of devils. Remember him. The military systems built up German unity 
and made the people healthy and prosperous, but it has grown into oppressive 
proportions under the wings of the financial system. It now clashes with that 
system. The result is war to death or enslavement to the financial system. 

The balance between these two systems cannot be restored, because, free- 
agney character is lacking in their control. 

THE MODERN SYSTEM OF EDUCATION IS TO BLAME FOR THE LACK 

OF TRULY ENLIGHTENED FREE-AGENCY CHARACTER 

m THE LEADERSHIP OF CIVILIZATION 

Our theologians do not train the mind to think understandingly and to 
evolve free-agency character. They teach the masses some knowledge of 
unmeaning words, instead of evolving the living consciousness of causation, 
the so-called God-consciousness, which makes the evolution of Free-agency 
character possible. If the theologians had not etymologized the meaning out 
of the biblical eponym : Philistine, there could have been no sudden outbreak 

LX 



The proper way of elucidating the world-process does not 
l.ead through clearly selected and perhaps deceptive words, but 
through the one pivot of living and knowing, and that pivot is the 
living character of language — the so-called "Living Logos" which 
no modern thinker can grasp; therefore must we be satisfied with 

of war in Europe, nor any financial stringency in this land on account of the 
war in Europe ; nor could there have been any danger of involving this country 
in the European death-struggle. Yet, would this land have been so involved, 
if the special session of Congress under the administration of Mr. Taft had 
succeeded in beheading the United States Senate, by putting a High Commis- 
sion over it to do the bidding of Secret European Diplomacy, which was plan- 
ning war on the German stronghold of militarism. Our classical students and 
Greek scholars have read the studied Homer's epics for more than 200 years, 
but they have not yet brought themselves to know the intrinsic meaning of a 
single one of Homer's character-names. They etymologize lustily, but they 
cannot reach a single one of the cardinal roots of language in human self- 
consciousness. They have no understanding of the connection between lan- 
guage and consciousness. Ask our Greek scholars : "What means the word 
palladium? and they will give the puerile answer : Minerva, whittled out of 
wood. Tims answering, they name the symbol, but they do not know the 
meaning of the symbol. If they knew this meaning, they would know that the 
word palladium refers to the "Joker" in the system under which we live. 
When that "Joker" is abstracted, then no fortress of prejudicial creed or 
privileged greed can give security to life. Even Homer, traditionally blinded 
by words to the natural insight into Fact, still had intelligence and under- 
standing superior to our foremost thinkers. The rape of Helen, the educational 
deception of the mind in the furtherance of system work, can never make a 
success of civilization. Yet, it has again occurred in our civilization. Our 
educators and News Agencies make all civilized nations live in the uncertan- 
ties of a dirigible wind-bag. 

The God-consciousness is the only practical anchor in the public mind 
which can hold discursive thought to the logic of life and its fundamental re- 
quirements. Both modern science and theology have done their utmost to 
destroy or delude the God-consciousness in the masses, and with it, the founda- 
tion and mainstay of character and conscience. 

The scientist says, I cannot know the inner workings of life and mind. 
God, if it is anything, is an unknowable and unnecessary quantity to me. 

The theologians treat the God-consciousness, as the .Christian Scientist 
treats the sick. He says to the people : Believe my words and ideas and all 
will go well with you here on earth, and your soul will be saved for your future 
life. God is good, to God-fearing men, even if he is invoked by the war- 
schemers and workers of the Christian murder-machinery. The word "God" 
is the only hold which theology gives to the modern mind to find its bearings in 
Fact, in Right-thinking, Right-speaking and Right-doing — in righteous en- 
deavor. But even that word is grossly misrepresented. All references in 
scripture to that which theologians call "God" come learnedly misinterpreted. 
No theologian understands the workings of tho God-consciousness in human 
life, much less the effects of words upon it. The theologian works as does the 
Christian Scientist, without understanding what he is doing. Pie palavers. 
The how and why his palavering produces some beneficial effects upon the 
mind is a deep mystery to him. 

LXI 



a lesser effort than the "Logos"; but not with anything less than a 
full elucidation of the eternal chain of natural causation. 
THE TO-ORDER-SETTING POWER IN CREATION 

Life, mind, thought, language, knowledge, all originate in the 
one to-order-setting power active within nature's elementary and 

No canonical writer ever penned the word God. It does not occur in 
truly sacred writings. All these writings point descriptively to the very char- 
acter-energy in the orderly workings of life. These pointings convey no 
meaning to the theological mind, because it does not understand the work- 
ings pointed to. 

SYSTEM WORK 

The military system of Europe has done much toward the destruction of 
the pernicious feudal system which preceded it. It may be truthfully said that 
the military system has improved the physical and social life of the German 
people, although it was financially oppressive, having been carried on in ac- 
cordance with an insane and inadequate money system. The German savants 
could not think understandingly and put any better financial system upon a 
satisfactorily working footing. Therefore, they find themselves now engaged 
in a death-struggle, which may destroy their nationality, if not the race. Tile 
cruder Slav knows instinctively more of land and finance in the requirements 
of civilized life than does the enlighted German. The religious training of the 
Slav has taught him : Be aware of usury, be prepared to pay with the sword, 
in the day thereof. 

The Slav will accept bank-credits, if they entail no payments of interests 
and enable him to conquer territory. The Shintoist, whom we considered 
semi-civilized 50 years ago, has better understanding of the necessity to 
subject system-work to true character than has the Christian. "Tolerate no 
rule of wrong, even for a moment, lest it grow to overwhelm you." 

Even the sleepy race of Chinese holds to its Li Ki in order to fit and refit 
system to character. Well may we congratulate ourselves that the word God is 
still revered in the mental workings of the people, although no one knows 
anything of God, beyond the name. The little word "God" does still give 
the mind some healthful footings in requirements of life. It does strengthen 
character and stimulate the living conscience, even if it does work only in a 
mysterious, back-cycling way upon life, and not understandingly, as it should. 

The modern scientific system of education is slowly choking the last 
vestige of humane feeling out of civilization by its positivistic advance about 
outwardness. The effects of this advance may be seen on the world-wide bat- 
tlefields, in the assassination of more peaceful nations by the cruder and 
ruder ones ; all this to the end of enslaving the masses to financial system work. 

It must be granted that our financial system is the youngest and still most 
beneficial of all systems under which we live ; but it is so beneficial only, be- 
cause, the superior Hebrew mind controls it. The Christian mind is alto- 
gether disqualified to either maintain or improve the financial system; it is 
even incapable of understanding the fundamental bearings of finance. While 
our present financial system has brought about a wonderful progress in all 
civilizations on earth, and while it may continue to work internationally with 
its present efficiency, it will not longer work well nationally. It is absurd to 
make the internal life of the diverse nations totally dependent on any inter- 
national system. It is the old Philistine error, which many, many times has 
converted the garden spots of the earth into deserts. It puts the nations of 

LXII 



disorderly forces. That all-to-order-setting power is the one gist 
of all Facts ; to it all verbal elucidations of cause and consequence 
should point; by its own self-conscious Light of Life and Right 
should all evidences be judged, be they those of words of mouth 
or those of special faculties of perception. And that self-conscious 

the earth into an unduly competitive wasteful and oppressive struggle ; it en- 
genders hatefulness and brings on revolutions and world-wars. No one idea of 
either financial or military coercion, no one nation, no one race, can dominate 
Ihe earth at this time. Therefore will this Hebrew-Christian civilization pro- 
ceeding in the ways of underhanded diplomacy and coercion, prove a mur- 
derous failure, if not brought into the way of Reason. 

The Anglo-Saxon mind has no adequate powers of the natural understand- 
ing to comprehend the inner workings of any system. It can only know 
outwardness ; it is a northern growth, fed by a foggy atmosphere, which is not 
propitious to either profound or high mental development. The Anglo-Saxon 
race can dominate the civilized world only by force, while led by the superior 
thinking powders of the Hebrew mind. The mentality of the northern races 
feeds on wordy judgments ; it has little penetrating powers of reasonableness. 
It cannot readily reason from cause to consequence. Study the best of north- 
ern authors and note the narrowness of mental compass and the almost total 
absence of insight into Fact. The American mind is improving the workings 
of the Anglo-Saxon mind, mainly in consequence of a more or less happy mix- 
ture of racial differences in blood ; but the American mind is still in the arrear 
of the Hebrew's mental development. The Hebrew mind can think under- 
standing from Nephesh to Ru ah; it can connect outer sense with inner rea- 
sonableness ; it can surround its character by suitable conditions ; it can reason 
from cause to consequence within limits. But even the Hebrew mind cannot 
think from its Ru-ah into its Neshamah; it cannot think from reasonableness 
into the Reason of Living. It has lost much of its old-time understanding by 
indulgence in modern letter-learning. It now believes in the scientifically 
established relativity of all things, as sufficient to regulate civilized life. 

The development of civilization cannot go beyond the range of mind- 
power, that controls it. If the mind-power becomes corrupted by education, 
then civilization must retrace its steps from the rule of reasonableness to that 
of deadly force. Deadly force will control our civilization 'ere long, if our 
educational system is not amended. There must be no secrets concerning the 
workings of financial world-diplomacy; there must be no mysteries, human or 
devine, about our understanding of cause and consequence ; there must be no 
Secret Diplomacy in our national life, nor any monopoly of knowledge, con- 
cerning the motives of human endeavor, if civilization is to grow in the way 
of reasonableness. False education and distorted news items must not be 
allowed to delude the public mind. All matters of public business should be 
made an open book to the people by its educational institutions, so that diplo- 
matic schemers may be deterred from planning ruinous system-work in the 
nation. Were it not for this necessity I would not trouble myself to explain 
Ihe lost learning of ancient China and the physical aspects of the world- 
process. 

The mind must secure its cosmogonic footing before it can find its ethical 
footing to ascend the Jacob's ladder of character evolution. The modern 
scientific education, with its innumerable theories of cause and consequence 
is slowly doing to death humanity's natural insight into the workings of char- 
acter-energy, by obscuring not only the last vestiges of the God-consciousness 
in the human mind, but also its understanding of physical Facts. 

LXIII 






Light of Life is a factor in the human economy, brought into it by 
the continuously working cause of life in the world-process and by 
the living character of language evolved into a possibly full and 
fair knowledge of Self and of the Not-self. 

If I am inaccurate in details, I ask the readers indulgence. 



Think of Darwin's superficial way of explaining the process of evolution 
without taking the process of digestion into consideration, — without consider- 
ing the character in the adaptation powers of cell-life which determine the 
bodily development of the species — without even thinking about the source of 
consciousness or the development of mental organs, and totally ignoring the 
breathing process. Think of our astronomers, who speak of the sidereal 
phaenomena as if the solar system and life on this planet were the result of 
accidents, and as if the cause of creation was a mathematician ! Think of the 
Platonic follies outdone by modern learning! Think of all the antique delu- 
sions taught in modern colleges and note that never a word pointing to the 
inwardness of Fact is mentioned to the scholar ! Yet, do words so pointing fill 
the vestiges of the former Height of mental evolution. Think of our present 
financial system and of all the other innumerable evidences of the present in- 
tellectual reversal of natural intelligence as the effects of our educational sys- 
tm, and then judge why Secret Diplomacy can send millions to the slaughter, 
behead and assassinate great nations over night in order to maintain over- 
worked and overawing systems of creed and greed. 

The establishment of dominatin gsystems ruins nations by subverting char- 
acter and conscience in the masses. The workers in the system are not to blame ; 
they work by the "lights" which education places before them. The soldier 
gives his life to maintain the military system. The financier lies awake at 
night, thinking of the necessary extension of his system to meet the growing 
requirements. The denominational theologian devotes his life to sustaining 
bis particular system of theology. He cries heretic at those who deviate even 
in a word from his system. The lawyer fights with equal energy for right or 
wrong to sustain the letter of the law. The notional moralist would make 
criminals of all mankind in order to establish his system. And all this deadly 
work in civilization is the result of superficial and delusive education. 

The God-consciousness builds up civilized life and the thought-conscious- 
ness ruins it. 

The God-consciousness needs no name; it needs insight into Fact, or 
faith in true character, conscience and good-wili. The thought-consciousness 
is verbose in ways which separate the intellectualized head from the living and 
feeling self. A nation by intellectual verbosity beheaded, labors for its own 
disintegration. It converts its own parental garden into a battle-field and 
eventual desert. The remnants of dissociated factors of ruined civilizations 
ever gather again to resume the civilizing work in primitive ways. They may 
begin by gathering in "hundreds" or clans; they may establish a nomadic or 
similarly primitive system. That system grows perchance into a feudal sys- 
tem, — into a fortified principality controlled by a military, aristocratic, demo- 
cratic, hierarchial or other system; it may work its way into an industrial or 
financial credit system, but as it so works, the dominance of one system must 
give way to the dominance of another in accordance with the changeful re- 
quirements of "timely" growth, even as the snake must shed it old and worn- 
out skin, to take on a new one and maintain its living character. 

LXIV 



UNIVERSAL KNOWLEDGE 

The world-process is ONE Fact which should be universally 
known; its elucidation should be recognized as the one gist of all 
intellectual development, and as the one necessity to social welfare; 
for intellectual development leads social development into success 
or failure — peaceful condition or deadly wars. 

Ancient China, in the height of its intellectual development, 
considered the universal knowledge of the world-process as a 
necessity to the success of its civilization. Make all men know the 
Fact of Existence, as it is in itself, so that human judgment ma)' 
be truly rooted in the natural understanding of active causation, 
and that diverse conflicting and irrational opinions may not come 
to disturb the order of life and of social evolution ! 

Ancient China considered the Fact of existence as a "Sphai- 
ros," not as a mere sphere, but as a workshop of harmoniously in- 
teractive characters in chanceful housings enclosed. Men live in 
this sphairos, like ants in a hill, or like bees in a hive, workers and 
boarders in the "universal kitchen." Thev know the inwardness of 
the universal sphairos, by virtue of feelings, which acquaint them 
Avith the ever changeful regularity of character-activitv in the self 
and also in the not-self; for the self has its natural connection 
('Kane, neck) with the not-self, as the thinking head stands con- 
nected with the feeling body. And thev also know the outward- 
ness of man}' things in the sphairos bv perceiving their own special 
outwardness and that of other housings of special character-energy 
in the not-self. 

Starting with these primal considerations, the Chinese sages 
undertook to evolve rhetorical means fseal-characters, star-svm- 
bols) of making the ONE Fact of Existence, the sphairos or work- 
shop of nature universalv known, not bv more words of special 
and limited meanines, but bv series or constellations of connected 
and interactive svmbols. which could be interpreted bv the natur- 
allv-working mind at all times and nlaces. and which they ex- 
plained bv mythical stories and applied in practical regulations of 
,ocial endeavors. All nations and races on earth seem to have 
copied and modified these educational endeavors of the Chinese 
with more or less success. All aces, but our ace, seem to have 
made some effort to evolve an aphonic svmbol language, fitting the 
integrity of Fact in order to promote the work of thinking under- 
standingly and unifying human judgment in the one Gist of Fact. 
In the stellar character-sgins of ancient China and in their 
mythical interpretation may be found the full elucidation of the 
world-process. But who would trouble himself to studv these 
signs? Who, now, could studv them in their original significance? 
If I find the modern mind inclined to consider my present merely 
objective exposition of the world-process, I may undertake to re- 

LXV 



produce the original meanings of the stellar character-signs of 
ancient China and through them work toward a "vitally" true ex- 
planation of the causes in the evolution of life, mind, thought and 
language. In this effort I will leave the truth-telling, star-charac- 
ters out of consideration, for the reader may find my elucidation 
difficult enough to follow, although they are given in words which 
he knows subjectively. The study of symbolic signs and aphonic 
language calls for a special effort. 

Before we can begin to dive into the depth of Chinese cosmog- 
ony, we will have to batter at the walls of word-fixed prejudices in 
the modern intellect. Modern theology has become a mere sys- 
tem of fixed prejudicial ideas. It has piled its prejudices high 

By explaining Nature's activity as a continuous process, I aim to open 
that wider raner of comprehensive tlious'ht which has been called universal 
knowledge. This knowledge is needed to check the spread of learned delu- 
sions and of opinionated insanity, which our theoretical freaks are promoting 
through all channels of education. Civilization should lie controlled by judg- 
ment which is based on the natural sources of immediate knowledge of Fact 
and which is true to life's requirements. Opinions and theories based upon 
the outer appearance of things or on word-knowledge should not control the 
human will and social life. 

No betterment in conditions of civilization can come to this age except 
through the elevation and strengthening of the character of the masses. That 
elevation must bea'in in school and church by eliminating ignorance and pre- 
judices and by holding the young mind strictly to Fact-knowing and Truth- 
telling. Science with its theories, and theology with its wordy delusions, are 
at the root of social calamities as much as is the financial system ; and this 
system cannot be corrected unless the educational and legislative systems 
are corrected. The sorrows of governments and peoples working under faulty 
systems of education, legislation and finance are mythically presented in the 
Biblical story of Job. Eliphas represents the gold-system. Before we even 
discuss the character of the Biblical Eliphas, we must bring ourselves to un- 
derstand the character of Bildad and Zophaf. "We should reform the self 
before we attempt to reform the not-self. 

The dominance of social system work must at all time work in harmony 
with a predominant righteous and humane character. Rvstem and character 
must co-operate organically : and both must keep pace with the requirement of 
changeful "Time." The learning of antiquity has devised zodiacal pointers 
and explanations of so-called dynasties to elucidate the subject of "Time" and 
the necessity of co-operative union in system and character; but the modern 
mind has no understanding of the purport of these educatioal means; it puts 
its own puerile, so-called historic or fantastic construction upon them. It 
palavers learnedly about words, the essential meanings of which it does not 
understand. It makes profane history of canonical writings ; it belies and 
destroys the mental guiding thread of the thinking faculties, — the most valu- 
able bequest which antiquity made to humanity. 

I/XVT 



above the level of sense, to make war on the source of vitality, as 
did the Titans of old. It has so piled up prejudices, because it did 
not and does not understand the logical use of language ; it lacks the 
understanding necessary to distinguish the canonical and apo- 
cryphal from the profane interpretation of its writ. That lack of 
understanding, we need only refer to in foot-notes. It is only a 
side issue to this effort. But it is a deplorable factor in modern 
education, which must not be ignored, if Fact is to be made known 
by words, finally. The origin and evolution of life, mind, thought 
and language comes in lines of causation which are so closely inter- 
woven that they cannot be well separated. We cannot or should 
not separate entirely the prejudicial theories of science from the 

Our political system has served us well, heretofore, it has displaced me- 
dieval tyranny and fanaticism by some free-agency powers, but it is now doing 
insane work. 

Our educational system has done efficient work by holding thought and 
language to outwardness; it has made a great industrial nation of us; but it 
is now beginning to delude and destroy character and conscience in the peo- 
ple. 

Our financial system has brought about great betterments in social pros- 
perity, but it is now proving itself inadequate to provide the growing require- 
ments of our domestic and foreign activity. It begins to paralyze home trade ; 
it works slowly for the impoverishment of the masses by concentrating wealth 
and its power in foreign financial hands. It threatens to financially subjugate 
and enslave us. The foreign world-financiers, of course, intend to improve their 
system. They mean to give us a better government, than our politicians are able 
to provide; they know more of state-craft than do our politicians; but they, 
too, must work by the "lights" which education has placed before them and 
the people. And these "lights" emanate from minds intellectually deluded to 
such a degree, that no reasonable adjustment of diverse and contradictory 
opinions seems possible. Therefore must the learnedly established war of 
words eventually work up deadly conflicts between the ruling systems and be- 
tween its victims. For instance : The European world-financier says the 
military system of Germany is wasteful and a danger to the system of world- 
finance. The men of the military system answer, if we disarm, the world- 
financiers will enslave us. Death is preferable. 

Our land, so rich in natural resources, so poor in domestic money, will 
some early day have to face a similar predicament. No one now knows of any 
reasonable solution. No one can disentangle the interwoven systems in peace- 
ful ways, because no one, so far, has learned to think from cause to conse- 
quence. 

No one seems able to see the diplomatic Napoleon of the Unseen Empire, 
who aims to control the fate of all nations in the old-time accursed ways, as 
young men will attempt to do when they attain more power than their rea- 
soning faculties can control. 

LXVII 



prejudicial doctrine of theology; for both present only one-sided 
aspects of character and system. 

Character and system come everywhere united in interaction 
throughout nature. Character-energy works everywhere by syste- 
matic means in nature, in life or death. The character-work we 
must consider in its connection with system-work, as two insepar- 
able factors in Fact. If we consider these two factors as standing 
apart, we cannot arrive at true conclusions of judgment. When we 
examine elementary cell-life by the microscope we see how the body 

Now is the time to remodel our educational system, and make .inwardness 
and character an every-day study. It is a simple study, after we have once 
learned to define words objectively and to use them after the manner of na- 
ture. Working words for the lust of learning subjective dictionary defini- 
tions is idle waste of time and vitality, when inwardness needs to be known. 
We must put an end to unnatural ignorance of all sorts and to all alleged 
mysteries — visionary, scientific, financial, diplomatic mysteries. We must be 
outspoken and truthful. We must, if possible, forestall and prevent in peace- 
ful ways, the working out of national destinies by a few men, given to Secret 
Diplomacy, and working over-ambitiously in behalf of their inadequate and 
uncertain system. Surely our academic students, who make thinking their 
profession, can master the situation, if they exercise their remaining mind- 
powers to think understandingly, beyond the subjective meaning of words, 
into the workings of nature, life, mind and the determinig will-power of char- 
acter. 

The world financiers, thinking as best they can, see only ruin for their 
system and civilization if militarism prevails. The military nation, thinking by 
the "lights" before it, sees only ruin if the world financiers control it. Yet can 
both systems be made to fit the requirements of life, by thinking logically, 
beyond the prevailing intellectual limitation, ignorance and prejudice. The 
financial system, so inadequate and uncertain at present, can with the slightest 
modification be made a sane and reasonable system. The military systems can 
be made advance agents to the healthful growth of civilization; the two sys- 
tems, now at deadly war, can work harmoniously. Neither can or should be 
destroyed or subjugated to the other. Both should be subject to Free-agency 
character — Right and Reason. And both would be conducted for the benefit 
of mankind, if the colleges placed vitally true lights before the people, instead 
of conflicting and confusing theories. The men doing deadly system work 
mean well, but they cannot go beyond their ken. The educators should be 
pathfinders in the way of reasonableness and not pedants, who follow the err- 
ing steps of former word-workers. Can the academies never learn to deal 
efficiently with great social issues, by throwing true "lights" on the inward- 
ness of active causes? The characters which control the military and the 
financial systems are now clashing in a most unprecedented and uncalled for 
war. They do so clash because thought has failed to throw true "lights" on 
rightful, adjudicative and organic principles. The world-wide financial and 
the local military systems need each other; and civilization needs both, as 

LXVIII 



building centrosome works in connection with the character- 
building nucleolus, — how in self-division, they part to meet again 
in the scion-cells. We will see how the centrosome partly enters 
the nucleus to pass into the nucleolus by digestion, and how part of 
the nucleolus enters the nucleus to be absorbed by the digestion 
about the axis of the centrosome. We will further see how the 
bodily organs are nourished by physical digestion while the mental 
organs, although rooting lightly in some physical ectoderm, are 
nourished through the breathing organs. Body and mind grow by 

means to ends, but it falls into certain disintegration if absolutely controlled 
by either system, and it comes always to be so controlled. All systems should 
at all times be controlled by true free-agency character to suit the changeful 
requirements of the "Times." And education should prepare the way for 
such control. 

The financial diplomats are seemingly the chiefs among the trouble-mak- 
ers in modern civilization. They err and disagree in judgments of system 
work; they enter into a war of words with other system-workers, and dis- 
agreeing with them, they take recourse to instigating deadly wars. They use 
the News Agencies and Journals to stir the people into a frenzy by false in- 
formation. If the people were made to know the purpose of Secret Diplomacy 
they would not fight each other. Neither kings, princes, republican presidents 
nor soldiers seek wars. The men engaged in Secret Diplomacy lead and force 
social constituents from head to foot of nations into deadly wars. The financial 
system has concentrated too much power in less than 20 hands — the hands of 
the Unseen Empire; and it is even now imposing too heavy a burden upon all 
civilizations on earth by its monopoly of credit-making power. It could not 
continue its present aggressive policy, if it could not control the systems of na- 
tional defense — the military and naval systems. Some of the heads of these 
systems cannot be bought or bribed, hence does the Secret Diplomacy of the 
world financiers form a "Triple entente" witli pliable heads of thoughtless 
nations, to wage a destructive war against the more obstreperous of military 
nations. Into such an "entente," this United States were to be drawn through 
the influence of former President Taft, and dependent journalism. 

When it comes to giving undue control to great system work, great men 
are as ready to make trouble for the people as are little men to make trouble 
for their neighbors, on account of differences of opinion. 

The financial diplomat has nothing to lose by wars; his life and limbs are 
not in danger ; but he has everything to gain. War makes the few immensely 
rich world-financiers still richer, while making the many poor still poorer; for 
they have to pay tribute to financial skill by bearing the interest-burden on 
credits extended and on debts incurred. The money or bank-credit winch is 
expended by fighting nations is not lost to the world-financiers, it goes back 
into their credit-making system, in fact, it rarely leaves that system, it is 
largely a matter of transferring book-accounts among the various constitu- 
ents of the international clearing house system. The money and its credit- 
making power stays within the control of the international clearing house sys- 

1 



reciprocal interaction within and by relatively drawing on both, 
earthy matter and vital energy coming from the not-self into the 
earthy atmosphere. In all cases is life a periodic parting of the 
double-active self, a periodic meeting and a periodic unifying of 
two lateral and one central factor. (See Trichotomy in Glossary.) 
Three strands in the chain of living causation are weaving the 
tern, to be lent over and over and to pile up interest paying indebtedness, ad 
infinitum. The deadly diplomacy of the Unseen Empire can only be brought 
to a peaceful and satisfactory ending by educational institutions which teach 
the mind to look into the inwardness of human motivity and to work in truly 
adjudicative, humane ways. The dreams of world-control by any one sys- 
tem, financial or other, is a deadly error. 

The Greed for money and credit-making power and the greed for control 
of land will always be at war while system-work controls human character. 
The academic students could avert the ever-lasting struggle between control 
of land and credit money, if they would take the trouble to think into Height 
and Depth of character evolution, instead of thinking only in Double Extent, to 
form contradictory opinions of the One Right and of the One all unifying Rea- 
son — the middle column in rabbinical "Writ. 

A fragment from Hindoo myths may throw old-time "lights" on this sub- 
ject: Kuvera, the God of gold-greed is an intellectual cripple. He lives in a 
mountain of petrified prejudices. He travels on the three legs of syllogistic 
learning. His body is bejewelled by the relativity of pretentious truths. He 
is a brother of Yama Asiokershas, the judge of the departed or enveloped rea- 
soning powers in human mentality. Chasmalos, the genius of Hollow Talk, 
brings the souls, which are dead to Living Reason, before Yama, to be proved 
up, if reliable or not to serve the cause of gold greed. Out of those who are 
proven reliable, Kuvera recruits his diplomatic army of big-bellied, large- 
mouthed, switch-eyed (intellectual) dwarfs. These recruits are -drilled by 
the fair-faced and sweet-voiced Asyorn and by her daughter Asiokersha, a 
personification of the intellectual serpent, which deceives all mankind by fab- 
ricated knowledge and news emanating from the intellectual cesspool on earth 
— the mythical ' ' Ocean, ' ' who is the sire of Asiokersha. 

The princes of India, for many years past, have been hoarding gold in bars 
of bullion for the evident purpose of giving the Hindoo race, some day, an 
independent financial and political system and of securing national independ- 
ence from the foreign powers which at present control the government of 
India. If the Hindoos should ever succeed in regaining their national liberty, 
their princes would substitute some oppressive national system-work for the 
present foreign system-work. The oppression of the people would not cease, 
while character is lacking in free-agency powers. Only characterful educators, 
equipped with comprehensive knowledge of Fact and able to reason from 
cause to consequence can liberate the people from oppressions of system-work. 
The mind, deluded by wordy opinions and weak in character always works 
unwittingly for the enslavement of the people by some system-work. 

Many Hebrew rabbis have been truly enlightened and characterful edu- 
cators. The Hindoo race, like our own, has not had any such educators for 

2 



system-tissue in life about special character, active in protoplastic 
conditions, just as three strands of the inanimate causation are 
forming" solar-planetary systems in sidereal conditions. The process 
of life and death is one of periodic counter-action in lateral system- 
work and of interaction in central character energy. The origin of 

long ages ; therefore, it has fallen, as we are even now falling, into enslave- 
ment to foreign financial and military skill. If the Hindoos had an intrinsic 
understanding of their own Sacred Writ, they would know that false educa- 
tion is more potent at the "Root of Evil," than are the financial, military, leg- 
islative, political or other systems which enslave them. 

Only characterful enlightenment and training of mental powers can pre- 
pare the people for true free-agency work and the enjoyment of liberty in 
civilization. - Toward such enlightenment and training our educators should 
work. If they so work, they will speedily unify and harmonize scientific out- 
wardness with religious imvardness ; they will bring both sensible science and 
devout theology into the ONE "Way of Reason. 

The Rabbis, in their apologetic and controversial literature, assert truly 
enough that "none of the messianic promises of a time of perfect peace and 
unity among men, of love and truth of 'universal knowledge,' of undisturbed 
happiness, of the cessation of wrong doing and of superstition, idolatry, false- 
hood and hatred have been fulfilled by the Christian church." (Hizzuk 
Emunah). 

The enlightened Jew firmly believes that he can do more for humanity 
than Christianity has done or will ever be able to do. "What can the Jew do 
by the "lights" before him? What is he doing? Working for world-control 
by way of "Secret Diplomacy" and by means of enforcing payments of usuri- 
ous interests on international credits. Secret Diplomacy has its roots in the 
mental influence of the Kabbala Ijunith, and the Philistine system of credit 
roots in the Kabbala Ma'aseh. To my mind, the moral wisdom of the "Bath 
Kol" in the secret Kabbala, with regard to the Hebrew's inheritance of the 
earth, might be summarized iu these words: When two great systems are at 
war do not sympathize with either side. Play results. Berek (bless, or bend 
the knee to) the winner. Arar (curse') the loser. Thus, if the German military 
system prevails in the present Armageddon, the Hebrew should bend its knee 
to it and denounce the secret system-work of the English world-financiers. If. 
on the other hand these financiers prevail, he should bless them and curse the 
military system. At no time, however, shoxdd he take part in bringing about 
the deadly struggles of system-work. It is evident that "universal knowl- 
edge" does not prevail in Christian lands. Opinions, conflicting and contra- 
dictory, rule all modern civilizations-. The Jewish mind, like the Christian 
mind, is largely given to the assertion of war-working opinions. Secret, selfish, 
opinionated diplomacy brings the Christian murder-machinery into action. 
Prejudicial creeds and privileged greed always has and always will work ur> 
deadly wars. Errors of judgment, stupidity, ignorance and opinionated self- 
assertion are the original causes of sin and suffering. A nation which is so 
stupid that it makes its internal system of finance depend on an absentee 

3 



life and death of mind and matter is not hidden in mysterious causa- 
tion, but its inwardness is barred from special powers of sight by 
wordy vails and prejudices. The present arrogance of pseudo- 
science, furnishes the more irresistible prejudices of system than 
does theology. With the former I aim to deal mainly in the text. 
The prejudices of theology, being of lesser resistance, I will touch 
upon in the foot-notes only. 

financial system is not fitted for self-government and deserves to be subjected 
to Philistine control of its national life and to the enslavement which this con- ' 
trol entails. 

The world-financiers, who are obsessed by the Philistine-idea that the He- 
brew race can inherit the earth by virtue of its ownership and control of all 
real money and its credit-making power, err in their judgment as do stupid 
nations. Goliah is not a world-power. The Palladium may be abstracted. 
Secret Diplomacy is a dangerous means to deadly ends. Safety and peace are 
not with murder-machinery, nor with secret conspiracies which work up wars. 
It is written : ' ' Thou shall have nothing to do with secret things. ' ' 

The progress of civilization and the welfare of humanity can only be 
secured by Fact-knowing, Truth-telling and Right-doing. The Hebrew's su- 
perior mind-power can inherit the Earth only if it hold to its Torah and prac- 
tices Zeda kah: Righteousness and Justice tempered with mercy. 

The Hebrew mind has the superior ethical footing in Fact ; the Christian 
mind has the superior cosmogonic footing. Neither are true to universal 
knowledge. Both footings must be perfected and harmonized, if civilization is 
to grow into the ways of healthful peace. Put both, the foremost Hebrew 
thinkers and the clear-headed Christian thinkers into an intellectual "melting 
pot" of natural intelligence and good-will and thereb;/ eliminate all opinionated 
delusions — the diplomatic Napoleon and the murder-machinery which serves 
him and which opposes him. 



The documentary evidences of "open" diplomacy, which were designed to throw 
delusive light on the causes of the present war in Europe, have been published by Lieb- 
heit and Thiesen of Berlin, under the title: Germany's Reason for War with Russia. 
These documents should be read in connection with the Will of Peter the Great, made 
public by Voltaire, in order to obtain a glimpse into the character of the "Secret Diplo- 
macy" of schemers for world-control. Of course, England's "Secret Diplomacy" of the 
present day differs from Russian diplomacy of the Eighteenth Century; but human 
character promotes its undue ambition in much the same dark and crooked ways at all 
times. If these ways were thoroughly and widely, comprehensively known, then men 
could not be induced to fight each other en masse and to subjugate the surrounding 
nations and races to financial world-control. 



The Hebrews are said to have lived in strictly separate colonies among the Chinese 
race since 1100 before our era. The last of these colonies have recently melted away. 
In the beginning of the sixth century, the Empress Dowager Ling undertook to rid 
China of all superstitious sects. She permitted the remnants of the Hebrew colonies 
to remain because their religious faith corresponded to the Imperial Cult of ancient 
China and was virtually an adaptation of the Great Learning of ancient China — a 
conversion of the objective knowledge of Chinese cosmogony into subjective, Jewish 
cosomology.. 

Our historical flat-heads tell us that the Chinese phrase: Taow-kui Kiaon (ham- 
stringing) referring to the sect that cuts out the sinews, was applied to the Jews in 
China, because they extract the sinews of their sacrificial animals, as does the butcher 
who hangs up a carcass by the knee-joints. 



THE WORLD-PROCESS HAS BEEN KNOWN IN ALL OP ITS IMPORTANT 

FEATURES AND PHASES. 



The assertions here made, to be explained and proven are: 

The world-process, which produces the phaenomena of life 
and death, is knowable in all its features and phases of activity. It 
has been thoroughly known by thinking men, during past stages 
of intellectual development, on the Asiatic and even on the Ameri- 
can continents. 

If we closely examine the evolution of living languages we will 
find that not only the natural causes which are active in human life, 
but the world-process and the eternal chain of causation must have 
been thoroughly and widely known, in order to give languages 
their present character and form. And it is only because the world- 
process has been widely known that it is possible, by means of lan- 
guage, to again explain it. Of course, grammatical languages are 
not as suitable for that purpose as were the pre-alphabetic and 
more natural forms of language, and it is necessary at times to fall 
back upon earlier modes of expression and words which have a 
more comprehensive character than have our present dictionary 
terms. In fact, to arrive at a thorough understanding of the world- 
process, we should familiarize ourselves with the pre-historic, 
aphonic sign-language, the parent of all alphabets; but this would 
require years of study, to which no one as yet has devoted himself. 

To know the world-process means to know the eternal chain 
of natural causation as it is in itself; it means to know the active 
causes which produce planetary systems, vegetable, animal and 
human life; it means to know the origin of all life and the causes 
of its varied development and evolution; it means to know the 
origin of mankind and of ideas; it means to know whence we 
come, whither we go and why we are here; it means to know 
that which modern science calls unknowable. 



WHY THE WORLD-PROCESS IS NOT NOW KNOWN. 

There are many reasons why the modern mind fails to take 
a comprehensive view of nature's work. 

First: Modern thought fails to note that nature does her 
work of life and death as an unending process. 

Second: It ignores altogether the workings of character, as 
the one determining power in all cosmic activity. 

Third: It overlooks the fundamental counter - tendencies 
and capacities which are active throughout the universe. 

Fourth: It ignores the elementary consciousness of life, and 
with it the possibility of knowing acts of nature as they are in 
themselves; it ignores that which is universal and individual in 
consciousness, and it deals only with classification of generalities 
and particularities, which are thought-made substitutes for living 
consciousness. All general and particular ideas are characterless 
artifices, which can represent Fact only in an abstract way. They 
can serve the mind only as intellectual tools. 

Fifth: The modern way of thinking is an unnatural way of 
dealing with the fundamental knowing powers of the mind. These 
powers, like nature, are double-active, while the modern way of 
thinking is single-active and analytic, and never truly compre- 
hensive. Modern learning pays too much attention to the work 
of the senses and that which is patent, (phaenomena), and too 
little to the undercurrents of nature's activity — to the latent 
tendencies which underlie active capacities. 

Sixth : The modern use of language causes thought to repre- 
sent all of nature's mobility by one-sided, fragmentary and sta- 
tical ideas. 

Seventh': Modern philologists ignore the necessity of hold- 
ing to that flow of language which can follow the changeful 
movements of nature's activity and of its determining character. 
They over-develop and misapply the grammatical use of language, 
and ignore all the other necessary uses to which language must 
be put, in order to serve the human knowing-powers in their 
special changeful procedures. 

Eighth: Modern learning disseminates altogether too much 



alphabetical word-knowledge of the analytic type; it indulges in 
too much hollow talk about 'ologies and 'isms, theories, hypo- 
theses and imaginary laws of nature. Proceeding as it does, it 
accomplishes great results in the mechanical control of natural 
forces, but it cannot comprehensively deal with questions of life and 
death, of right and wrong, of good and evil. It does much toward 
perfecting man's adaptability to environment, but nothing to 
evolve his inner, self-conscious knowing powers, nor his social, 
civilizing character. The talk about phaenomena, which ignores 
the character of the inner determining powers, is hollow talk; 
-vox, et praeterea nihil ! 

Ninth: Modern learning develops many valuable intellectual 
tools, but it neglects to evolve the reasoning powers in human 
character, needed to put these tools to comprehensive use. 

' The late Professor Huxley, the father of modern agnosticism, 
has convinced all learnedly enlightened minds that the causes active 
in the process of nature are imperceptible and therefore unknow- 
able. Huxley's ideas have become the accepted dogmas of scienti- 
fic thinkers, and this fact has put an end to all arguments on this 
subject. 

The question of knowability seems to be settled, but it is not 
rightfully settled. 

Natural causes are imperceptible and unknown, but tfhey are 
not unknowable. They are unknown because scientific thought 
does not go to man's original knowing powers for its information ; 
it goes only to sense-perceptions, and these perceptions are only 
special secondary sources of knowledge, and they represent only 
a small part of the original knowing power out of which they are 
evolved. 

Huxley was a thinker, but he was not a Fact-knower; he was 
only a phaenomena-knower and a knower of words formed to deal 
with phaenomena; he knew all about the special aspects of Fact or 
phaenomena which had found representation in dictionary words, 
but the imperceptible causes of phaenomena had not found such 
representations, and hence he did not know them and found them 
unknowable. He said, in substance: I do not know the causes 
active in nature and I do not find anyone who does, but I know 
any number of pretenders. To bother with these false pretenders 
I have neither time nor mind. 

9 



The position Huxley took must be shown to be untenable be- 
fore the mind can be rendered susceptible to the elucidation of 
natural causes. 

Any man who asserts that he knows natural causes must make 
it clear why and how he does know them, before any one will 
listen to him. 

If the mind will just divest itself for a moment of all its de- 
tailed knowledge of phaenomena, and of its preconceived opinions 
regarding the unknowability of unnatural causes, until the compre- 
hensive view of the world-process has been finally laid before it, 
then it will be able to understanding^ fit its present detailed 
knowledge into the comprehensive view hereafter given. 

I would ask the reader to reserve critical examination of details 
until the end of these explanations. 



HOW ARE THE IMPERCEPTIBLE CAUSES KNOWABLE? 

There are three or four sources from which the knowledge of 
natural causation can be derived. 

First: By a certain analysis of our own mental activity. Such 
analysis, however, has not yet been made by our scholars. It is 
exceedingly difficult, because dictionaries contain no suitable 
words. 

Second: Through the Fu-hsi school of pre-tartaric learning, 
which formulated natural causes. The work of this school has not 
yet been brought to modern knowledge. 

Third: By the remaining vestiges of the sibylline school of 
thought, which make a knowledge of the world-process the foun- 
dation of all sacred writings ; and by the fragments of Herakleitos' 
work About Nature. Both these sources present great philological 
difficulties. 

Fourth : By the extension of the present limited knowledge 
of natural causes. This extension, however, is not easily effected 
by the modern methods of education. 



Examining these sources in detail we may note: 

FIRST: THE ANALYSIS OF LIVING CONSCIOUSNESS. 

Imperceptible causes arise primarily in the mobility and mo- 
tivity of human nature, and in the consciousness of feeling which 
attaches itself to the powers of life active in man. 

The senses or faculties of perception have been evolved out 
of the primary consciousness of feelings in the process of living; 
they have been evolved for the purpose of knowing the outer inter- 
action of things in special ways, but they give no information 
about the inner and imperceptible causes to the thinking mind; 
these inner causes can only become known through an analysis 
of the elementary consciousness of feelings by the thinking facul- 
ties. Modern language contains no words needed for such analysis, 
and modern learning does not even understand the use of words 
which makes such analysis possible . Hence Huxley's position 
remains undisturbed, so far. However, twenty years from now, 
every schoolboy will know that Huxley's agnosticism is a vestige 
of unnatural ignorance, learnedly acquired and cultivated. 

The imperceptible causes are knowable. They have been 
thoroughly known, and they will again become so known presently, 
when the drift of modern thought advances in that direction. They 
are easily knowable. Any normally minded schoolboy of fourteen 
years should know them, if he were properly educated. 

All tendencies and capacities of human nature and activity 
are imperceptible, yet all of them are knowable and most of them 
are known to some extent. 

The thinking world would soon know the workings of natural 
causes if the young mind were trained to look into its own inner 
motivity, character and self-consciousness, by use of suitable rheto- 
ric, as much as it is now being trained to acquire a knowledge of 
those means which serve to know phaenomena . 

All phaenomena in nature are products of inner causation, of 
imperceptible tendencies and capacities in the undercurrents of 
the world-process and of outer interaction. 



These undercurrents are not unknowable, in fact they would 
be easily knowable if we had words to describe them and were 
familiar with that use of language which can follow the workings 
of imperceptible causes. But as modern dictionaries do not con- 
tain any such words, and as the present grammatical use of 
language is not suitable to depict the counter-activity of elemen- 
tary forces, the reader will experience uncommon difficulty in 
making the subject clear to himself from what can be said here, 
unless he can bring himself to realize that words, as here used, are 
only hints at something going on beyond the realm of thought, and 
that language has various ways of connecting itself with conscious- 
ness. 

Various kinds of definitions are needed to make known all 
the work which language can do in the human mind. The defini- 
tions hereafter given the reader will have to memorize and distin- 
guish from the definitions given in dictionaries, if he wants to get 
a clear insight into the inner workings of nature's activity. 

In order to know the undercurrents and, through them, the 
entire process of nature, thoroughly as it should be known, the 
mind must overcome philological difficulties. It is with the work 
of knowing the world-process as it is with almost everything else. 
The work is easy if we know how to do it and have suitable and 
efficient means at our command. 

The human ability of thinking and speaking and of obtaining 
knowledge of nature has been evolved out of the more elementary 
powers of human life ■ — ■ out of man's powers to feel and know that 
which is going on within him — out of his emotions, appetites and 
susceptibilities — out of his motive characteristics and self-con- 
scious tendencies and capacities to live. 

In early ages of intellectual development, the attention of 
thought and the use of language naturally directed itself toward 
man's inner life, as much and at times even more than toward his 
outer life, and hence the inner workings of human nature and the so- 
called imperceptible causes active within man became as widely 
known, and even more widely known, than the outer, perceptible 
workings. 

Antiquity never knew the outer, perceptible workings of 
nature as well as they are known now, but it did know the inner 
workings very thoroughly; in fact, at a certain stage of intellectual 

12 



development, humanity had succeeded in uniting the inner and 
outer workings of nature and of human nature in a full and fair 
knowledge of natural causation. It had learned to know just how 
and why the undercurrents of nature's activity produced the phae- 
nomenal effects. 

Antiquity had evolved two kinds of rhetoric, the aphonic sign- 
language, long since lost, and the phonetic or alphabetical lan- 
guages, still in use, and it had united these two kinds of rhetoric 
in a third kind, the epic, or so-called sacred use of language, which 
served to depict the workings of natural causes, their within, their 
without and their harmonious middle course. 

The epic type of language seems to have been often lost and 
recovered; its frequent loss was probably due to the fact that it 
was based on the aphonic sign-language, which was difficult to 
learn and not of much practical use in the bread-winning struggles 
of daily life. These struggles had to deal with the world without, 
with man's environment and his ability to use the opportunities 
it offered ; and alphabetical language alone served all these 
purposes. Aphonic language could only deal with undercurrents; 
and the knowledge of undercurrents was required only for the 
higher purposes of organizing society on living principles. Hence, 
aphonic sign-language was of use only to men who specially de- 
voted themselves to organizing social and national life, and these 
men were always few in number in human society; they were 
specialists, who labored to educate the world, to evolve free-agency 
powers in the mind, and capacity to establish a peaceful social rela- 
tionship among the factors active in national life. 

Within early historic ages, these special educators developed 
themselves into hierarchal powers ; they either worked by the 
side of the administrative powers in national life or they usurped 
those powers. They never continued for any length of time to 
pursue the troublesome study which would have enabled them to 
know what they ought to have known. They moved, like every- 
body else, in the line of least resistance; the pretension to know 
was to them as good as knowledge. Who could disprove their 
pretensions? 

13 



Even before historic ages, the aphonic sign-language had thus 
become unknown, and with it had disappeared the ability of doing 
truly epic or canonical work. 

Homeric poetry is a marvelous word-picture and infinitely 
superior to anything which could be done at present in that line; it 
has great and unrecognized merit in elucidating the now unknown 
causes of social disturbances; yet it is not a true epic, for it does 
not fully elucidate the causes which can establish peace and har- 
mony in social life. 

The Septuagint, the father of our Old Testament, is also a 
wonderful work in explaining the use of thought and language 
which make civilization a success, yet it is not truly canonical ; it 
is a dead carcass, lacking both some head and some tail, and its 
original spirit of life is not intelligible to anybody who studies its 
present translation without understanding the undercurrents of 
existence. 

No learned thinker of this age understands the undercurrents 
of life, mobility and activity. 

Our race has produced but one thinker, Herakleitos the 
obscure, who thoroughly understood the workings of nature's 
undercurrents. He called them "pheromena" ; but he did not 
thoroughly comprehend the natural union between "pheromena" 
and "phaenomena", and that is probably one of t'he reasons why 
he failed to make himself understood; another being that his 
knowledge of the aphonic sign-language, as well as of the epic 
type of language, seems to have been very limited. He expressed 
himself too largely in terms to do the subject justice, perhaps being 
obliged to do so for the reason that the intellectual development 
of his age had already started on its terminological career. The 
philosophical word-knowers, logographers and other guessers at 
Fact, began their vain attempts to explain nature's workings in 
his age. Hollow philosophical speculations and sophistries have 
ever since characterized the intellectual development of our race. 

For the last two, three or four thousand years, no one seems 
to have understood the world-process well enough to make it 
generally known, yet is that process easily knowable. Vestiges of 
that way of thinking which once made it known still abound in 
the art and literature of older ages. To read them is easy, when 
one knows the rules by which they were formed. 

14 



The rules governing the use of thought and language, which 
make the world-process knowable, are so easily known that any 
normally minded man could come within a few years to know them 
so thoroughly as to evolve a full knowledge of the world-process 
•out of his own original knowing-powers. 

SECOND: THE FU-HSI SCHOOL OP PRE-TARTARIC CHINA. 



This school made the imperceptible features of the chain of 
natural causation knowable by the so-called Great Learning (now 
practically lost) and by the Logic of the Mean. 

The Great Learning looked upon the consciousness of life, 
which characterized the mobility and motivity of human nature, 
as the elementary knowing power out of which the thinking con- 
sciousness had been evolved, and it analyzed this living conscious- 
ness by certain now unknown means; it made spoken thought 
follow the procedure of natural causation in the process of life. It 
formulated this certain way of thinking, (Tao, or logic of the way 
of life), by a certain way of mental analysis, which made the im- 
perceptible causes known in their lifeless mobility and living 
motivity; it gave the world the Yh-king or Book of changeful 
procedures in natural causation. 

The teachings of the Fu-hsi school are lost to modern learning 
and even to the Han-lin college, the present school of Chinese 
thought. This school has preserved or resurrected only fragments 
of the pre-tartaric school, and of these fragments it makes only a 
mechanical use; it lacks the necessary genius to fully and fairly 
interpret the old-time, life-like work of thought. 

The Jesuits, who studied pre-tartaric learning through the 
present school of Chinese thought, have not thrown much valuable 
light on the Fu-hsi school. 

Mohl, who attempted the elucidation of the Yh-king diagrams, 
drew largely on Jesuitic sources, but says little that is notable or 
efficacious in throwing new light upon the subject. 

Legge, who attempted to translate the Chinese classics, was 
a word-knower, but did not understand the subject; he did not 
understand the difference between the use of words which represent 
statical aspects of fact, and the use of language which can depict 



the natural causes in their activity — in their natural principles 
of procedure. Some kind of rendering of the original words may 
be in his translation, but the original meaning is lost or obscured. 
All other modern writers on the subject did less valuable work 
than did the Jesuits, Mohl or Legge. Hence no information regard- 
ing the imperceptible causes can be obtained from Chinese learn- 
ing, as so far rendered. 



THIRD: THE SIBYLLINE SCHOOL. 

The sibylline school of thought propagated the work of the 
old Fu-hsi school in probably all great pre-historic civilizations, 
adapting it to the then spoken languages. 

What the Ancient Romans are said to have known as 
the sibylline books has presumably been destroyed ; but those 
books, if a real Roman version of them ever existed, were but! a 
small fragment of the work produced by the sibylline school. 

The word "sibyl" is a character-name, and as such, is subject 
only to the prosopopeia-system of definition. It means the proce- 
dures of the one in the two; viz., the procedures of natural know- 
ing powers in the counter-procedures of life and of death. The 
Roman "bulla" is one of its aphonic signs or symbols. 

The sibylline school of thought aimed to evolve Free-agency 
Powers in the human mind and intellect ; it aimed to make the 
thinking consciousness the Free-agent of the living consciousness, 
which does the creative work in nature. It did this work by eluci- 
dating the cosmic, creative and organizing principles of procedure 
in the process of nature. It made the knowledge of the world-pro- 
cess the foundation of the human intellect. 

The Brahmanic and Zoroastrian versions of sibylline thought 
were not destroyed, but their original meanings were entirely lost 
in the present interpretations. Nor was the tendency of the human 
mind to think in rational ways, as fostered by the sibylline school, 
totally lost; it continued and still continues to live in the civilizing 
instinct of man, and it is easily resurrected into definite knowledge. 

The natural tendencies to think rationally, and the civilizing 
instinct, by sibylline thought evolved, had given birth to the Great 

i« 



Cults of antiquity. They had regenerated themselves among the 
Hebrews ; they had caused the Talmuds to be penned and also the 
Septuagint. 

The so-called sacred or inspired writings, which in early his- 
toric times emanated from sibylline thought, seem to be more or 
less defective. They were seemingly written by thinkers who did 
not have a clear enough idea of the imperceptible causes to under- 
stand the workings of the world-process thoroughly, at least they 
did not give much evidence of understanding the sidereal process, 
which originally was made the foundation of the intellectualizing 
and civilizing processes. 

Herakleitos undertook to remedy this defect by explaining 
the world-process, and thereby giving the intellectual movements 
of his age a clearer footing in Fact than could be derived from 
the then existing - sibylline sources. He was a foundation-builder, 
and possibly the only true dogmatist ever produced by our race, 
but he was a dogmatist only; he did not attempt to build into 
the intellectual height. Of his writings only a few fragments are 
known to remain, and none of these fragments have ever been 
properly explained, so as to restore their original meanings. 

Few, and often seemingly senseless, as are the Herakleitean 
fragments, they are quite enough to put our speculative scientists 
and mathematical astronomers, our geologists and biologists, and 
in fact all philosophical guesswork or scientific hypotheses and 
theories regarding causes of physical phaenomena, on the curio- 
shelf of unnatural ignorance in this presumably enlightened age. 

From Herakleitean thought we will haA^e to borrow the words 
needed to explain the world-process, if we do not want to go back 
at once to the words of pre-tartaric China, which are far removed 
from our language. 

The New Testament may here need mentioning as an off- 
shoot from sibylline thought. Some of the New Testament writers 
certainly understood the workings of natural causes, and they 
understood also something" about the use of language which makes 
the causes knowable, but their writings concerned themselves 
mainly with causes active in producing the deplorable conditions 
■existing here and there in the Roman empire. 

These writers accepted the sibylline lines of thought, laid down 
in the Old Testament, as sufficient for the intellectual guidance 

17 



and control of civilized life, and they built upon the Herakleitean 
dogmas. 

While the New Testament writing's in a way conform to the 
once prevailing knowledge of the world-process, they do not 
throw any particular light upon the procedures of natural causes 
in the elementary process of nature. In fact, all vestiges of old- 
time thought, which were based upon a knowledge of the world- 
process, are unintelligible to the modern mind, for the reason that 
it is almost impossible to represent the changeful causes in their 
activity b) r the grammatical use of terms which have fragmentary 
and statical meanings, such as our dictionary terms. 

The mind trained to know only dictionary words and their 
fixed categorical definitions cannot read the thoughts and intent 
of thinkers who used language in natural ways to depict nature's 
mobility and motivity, and for this reason the original thoughts 
and intent contained in any so-called sacred writings, the Bible- 
work included, are inaccessible to any modern thinker. 

What the modern thinkers know of the vestiges of the sibylline 
schools of thought, of the so-called sacred writings of pre-his- 
toric times, and even of the New Testament, is what they think 
they know, but what they think is very unlike the thoughts and 
intent contained in the original works which they labor to explain. 

The original thoughts and intent, in so far as they refer to 
the world-process, are altogether lost in the translations, although 
these translations may be true to the letter. 

The rhetoric which must be employed, and which has been 
employed, to represent the workings of natural causes, differs 
widely from the rhetoric now in use. 

Until this difference in the use of language becomes known, 
the old-time works of thought cannot furnish any information 
to the modern mind concerning the world-process. 

The vestiges of sibylline thought, which elucidate the world- 
process and the natural causes, are innumerable, but the original 
meanings of these vestiges cannot be deciphered while modern 
thinkers remain ignorant of the difference between the natural and 
the artificial use of language — of the difference between the 
organic and the systematic use of language, or of the difference 
existing between the prosopopeia-system and the categorical sys- 
tem of definitions. 

is 



The use of language which can elucidate the changefulness 
of the powers of life and their inherent consciousness of feelings, 
is very different from the present grammatical use of language, 
which can only represent statical aspects of fact. If this difference 
is once made clear to the people, our entire educational and legisla- 
tive systems will be changed, and the world-process will become 
known to everybody. 

To illustrate the difference between the original thoughts and 
intent embodied in the Bible-work and the present ideas on the 
subject, I will add a few lines regarding the Old Testament to the 
end of this- article. 

I have produced and explained a few of the vestiges of sibyll- 
ine thought in my "Introduction to Errors of Thought," and I will 
publish several hundred more of these vestiges, with explanations 
of their original meanings, in the illustrations to "The God Sham." 
about to be printed. But, while a knowledge of the world-process 
is lacking, the most penetrating thinkers will not be able to readily 
digest the meanings of these vestiges, and it will take years of 
hard study on the part of the best posted archeologists to get a 
clear and comprehensive idea of the explanations given. 

Thus far the sibylline school of thought and its lost knowledge 
of the world-process, of the eternal chain of natural causation, of 
natural causes as they are in themselves and in their own mobility 
and motivity. 

FOURTH: THE KNOWABIL1TY OF NATURAL CAUSES FROM OTHER 
THAN LEARNED SOURCES. 



Everybody has some knowledge of natural causes. The man 
who makes up his mind to play a certain card in a game of whist 
knows that his determination is the natural cause of his act of 
playing. If he has noted the previous fall of cards and by it has been 
influenced in determining his play, then he knows secondary 
causes. If he knows the principles of the game or has an instinc- 
tive prompting, or a theory to make certain initial leads from cer- 
tain holding, then he knows primary causes or promptings. The 
knowledge of primary and secondary causes is the initiative and 
referendum to his determination, and his determination is the 
natural cause of his play. 



As with a game of cards, so with every act of life. 

Primary or secondary causes or promptings always deal with 
underlying principles and with outer opportunities for action, and 
these two kinds of causes always act as initiative and referendum 
to the determining powers of life in the process of nature, as well 
as in human life. 

Every man knows much of the causes of his own conduct, but 
no man knows natural causes well enough to properly support the 
order of civilized life by his ideas of cause and consequence. No 
one knows the underlying principles of life which control all 
development and evolution, and everybody substitutes his own 
theories for the principles of life, which he should understand. In 
order to know the workings of natural causes well enough to make 
civilization a success, our intellectual leaders, at least, should 
understand, not only the principles of life, but the very process oi 
all development and evolution. 

To understand the causes of evolution would be easy, had we 
efficient means to develop our natural understanding of cause and 
consequence. The means needed are words suitable to form 
natural chains of reasoning from cause to consequence. Of these 
words we have but few in our dictionaries, and those which we do 
have are not defined in a way to suit the purpose of knowing the 
active causes of creation. But even if they were properly defined, 
we might still lack the ability of properly using them, for the ability 
of reasoning from cause to consequence is not being" developed in 
any of our great institutions of learning" . This need of means and 
lack of ability to use means we must remedy if we want to know 
the world-process thoroughly. 

For the purpose of elucidating the world-process in its funda- 
mental workings and sidereal outlines, we will only need a few 
words from Chinese or Herakleitean sources, but we must define 
these words in other than dictionary ways, so as to restore their 
original meanings. 

iVnybody who can remember the few words and definitions 
given further on, can eventually come to know the world-process 
if he follows up the subject. 

THE REASONS WHY WE SHOULD KNOW THE WORLD-PROCESS. 
Before attempting to give even a preliminary idea of the 

20 



world-process, let us make clear to ourselves the reasons why we 
should know it. These reasons might be summed us as follows: 

The causes which generate human life, its knowing and doing 
powers, are also the very causes which maintain human welfare. 
These causes must be explicitly known to the thinking ego when 
it undertakes to guide and control civilized life. 

Most of the following statements of the reasons why causes 
should be known are taken from sibylline sources, and their ideo- 
grams and iconography will be fully produced in the illustrations 
to "The God Sham." 

Human knowledge controls the work of civilization. 

Knowledge is a compound of two factors; first, the natural 
knowing powers vested in elementary consciousness of life, and 
second, the thinking faculties; both by language developed and 
evolved; it is a compound of natural intelligence and of acquired 
intellectuality, and this compound is properly called mind ; it in- 
cludes the capacities of feeling and of thinking. 

THREE KINDS OF MENTAL COMPOUND. 

In the primitive mind the natural knowing powers predomi- 
nate over the thinking faculties. 

In the civilized mind the thinking faculties become intellectual 
powers, and these powers come to predominate over elementary 
consciousness and powers of life. 

In the over-intellectualized mind the thinking powers detach 
their work from the living power, they become self-sufficient, they 
ignore the living and natural knowing powers; they formulate 
and establish artificial laws and rules, not only for their own 
workings, but for the control of individual and social life; they 
delude the natural faculties of judgment by intellectual artifice ; 
they pervert the natural workings of the reasoning powers, and 
they misdirect the determinations of the human will-power; they 
eventually establish an unnatural and tyrannical rule in civilized 
life. 

Civilized life, if properly established and carried along, has 
many great advantages over uncivilized life. 

Man by nature is an animal and he originally lived like an 
animal. 

That which elevated man above the animal world was the so- 
called gift of language; it evolved the intellectual powers. 

21 



The gradual evolution of the powers of language evolved 
man's superior thinking powers; it gave his natural knowing 
powers a superstructural intellect and enabled him to establish 
a friendly or social relationship in civilized life, instead of the fatal 
relationship of his primitive or animal life. The intellect, properly 
evolved, enables man to overcome the outer relativity of things, 
which places the struggle for survival on a war-footing, by organ- 
izing society in accordance with living principles, and by estab- 
lishing a reciprocal order of interaction between man and man, that 
is, giving and taking equitably, or causing all men to live, not only 
for their own good, but also for the good of that society of which 
they are constituents. 

The properly evolved intellect makes it possible to so organize 
society that it cares for the welfare of every individual in it, and 
it makes every individual wishful to care for social order and for 
the welfare of his fellow-men. As the- eye and arm work for the 
human body, so does the body work for the eye and arm. This 
reciprocal relationship, by organization produced in the process 
of nature, should and can be extended into the process of civiliza- 
tion by properly evolved intellectual powers. The intellect can 
act as an organizing power in social life, even as the Genius of 
Creation acts as an organizing power in the process of nature. It 
can make the thinking ego act as a free-agent of the Genius of Crea- 
tion ; it can extend the principles productive of organic life into the 
process of civilization; it can evolve the gregarious nature of 
primitive man and convert it into civilized nature; it can extend 
the natural sympathies of family relationship into the workings 
of organic civilization; it can substitute sympathy for antipathy, 
organic reciprocity for a non-organic relativity, but it can do this 
only if it understands the fundamental principles of life, and ad- 
heres to them in its determinations of human conduct, individual 
and social. Unfortunately, it but too often lacks this understand- 
ing and adherence. 



*s 



Only the power of organic language in the mental economy 
of man can evolve free-agency power. 

Were it not for the gift of language man would still be a mere 
animal. The gift of language then, is the natural cause of the 
conversion of primitive man's animal feelings and knowing powers 
into human feelings and intellectuality. 

22 



Language gave man the power to evolve explicit knowledge 
of fact out of his natural but only implicit knowing powers. Lan- 
guage made it possible for man to develop his thinking faculties 
and to communicate his ideas. 

Language evolved man's crude genius for organizing, so as 
to make civilization possible. 

Language so evolved the thinking powers of man that the 
thinking ego could act as the Free Agent of his own living self 
and of the causes of life — of the causes of man's creation. But 
the type of language which so served man was the organic type 
of language which is no longer spoken. The grammatical type 
has taken its place, and this type wrought confusion in the realm 
of ideas and so obscured the workings of natural causation that 
the work of civilization suffered destruction, because of unnatural 
ignorance and of errors in the way of thinking and of guiding 
individual and national life. 

Intellectual leadership, which lacks knowledge of natural 
causes, will always make a failure of civilization. 

The natural causes which evolved animal life also evolved 
the primitive nature of man. 

The causes which evolve life sustain it — its order, its health 
and welfare. 

These causes should be explicitly known by every civilized 
mind, and especially by those who attempt leadership and control 
of human affairs. 

The civilized mind should be so well enlightened as to the 
workings of natural causes that it can reason from cause to con- 
sequence with due degree of certainty. 

If the workings of natural causation are not thoroughly under- 
stood, then opinions will come to rule civilization. Unnatural 
theories will be invented, and unnatural opinion-made laws, rules 
and regulations will be formulated to control individual life to 
the destruction of national life. 

No one type of language can ever evolve the intellectual 
powers properly, for it cannot deal with all the factors embodied 
in the original knowing powers. Language must be evolved in 
accordance with the same double-active principles of life and 
death which evolved the human knowing powers, their special 
ways and means in the human body and its mental economy. 

23 



If part of the original knowing powers of life are left unde- 
veloped by thought and language, then intellectual powers cannot 
be fully and fairly evolved so as to serve civilization properly. 
The intellect becomes unduly limited and biased; the natural 
knowing powers are converted into fragmentary and biased 
knowledge and even into unnatural ignorance. Opinions, of un- 
natural ignorance born, become evil workers in civilized life and 
destroyers of individual integrity and of social order. 

The original organic type of language must be preserved and 
kept in daily use by the side of the other acquired and analytic 
types; so that the mainstay of the original and natural knowing" 
powers be preserved in the intellectualized mind, that the work- 
ings of natural causes may always be fully and fairly understood 
by the intellectualized mind, and that the thinking faculties may 
not deceive the living powers and destroy their virtues. 

Added to these and similar statements of fact comes the 
warning: Do not put the intellectual tools of the mind (your ac- 
quired ideas) to any other but their own special uses. Improper 
use of intellectual tools results in dangerous delusions and hope- 
less confusion of ideas. It causes the thinking powers to destroy 
all virtues of life. 

Guard especially against the abuse of the purposive and the 
reflective ways of thinking in positively defined words ; it will 
weave a veil of word-knowledge whch the natural powers of sight 
cannot penetrate; and this veil will prevent you from ever look- 
ing out of your workshop of thought into the workshop of nature; 
it will leave you thinking without knowledge of fact ; it will debar 
you from knowledge of natural causes, etc. 

Remember that the consciousness of your living self is the 
mother-consciousness of the thinking faculties and powers, and 
that the thinking ego is at best only the free-agent of the living- 
self and of the causes of life — of the genius of creation. 

Do not let thought, the Free-agent, tyrannize over the best 
work of creation, the living self. 

Do not let your thoughts ignore, brutalize or daemonize the 
realm of feelings. 

The veil of miswoven words envelops the opinionated head, so 
that the thinking ego cannot see anything but its own ideas. 

24 



THE ELEMENTARY ACTIVITY OP NATURAL CAUSATION. 



In order to explain the workings of natural causation we must 
begin by explaining their elementary activity. 

The workings of elementary causes are simple, but in the 
course of development and evolution these workings become rather 
complicated. As the millions of things which we can see differ 
from each other, so differ the causes which produce them. Cause 
and effect are inseparably united; as the effect so the cause. Com- 
plicated effects have complicated causes within them. Before we 
come to understand the workings of causes in complex organic 
effects, we must make clear to ourselves the elementary workings 
of causes in simple non-organic but cosmic effects. The most 
interesting of these effects is the planetary system. 

Science has made us familiar with the outer or phaenomenal 
interaction of things. It has taught us to know by the appearance 
of things how they will interact. It has taught us to judge facts 
b)^ outer appearance. It has developed our sensible faculties of 
knowing nature, but it has not evolved either our inner character 
or our elementary knowing power. It has left both common sense 
and native reason out of all consideration. It has not told us how 
our senses or faculties of outer perception stand connected with 
the inner working of our nature, nor how the faculties of sense- 
perception have been evolved out of our elementary knowing pow- 
ers. Not having done this, it has left the workings of natural 
causation out of consideration and unknown. 

Outer and perceptible causes never act without the inner im- 
perceptible causes; these so-called secondary, perceptible causes 
stand inseparably connected with both the elementary counter- 
tendencies and the determining character within them. 

The eternal chain of natural causation is formed out of three 
strands; the phaenomenal, the "pheromenal" and the vital; the 
former being now well known; the two latter being practically 
unknown. (See illustration to "Trichotomy".) 

The "pheromenal" and the vital strands in causation are the 
imperceptible causes, which deserve separate consideration, as 
dealing with life and its dead offal: 

25 



First — as the tendencies and capacities of organic character 
in the cyclic counter-procedures of life — in the procedures making 
for organic evolution, and in those making for the envelopment of 
seed-power. 

Second — as the elementary counter-forces of the procedures 
of death, the one making for collection, and the other for dissipa- 
tion, of substance. 

The union of these two kinds of imperceptible causes with the 
perceptible interaction of things forms the one chain of natural 
causation in procedures of life and death. 

Leaving the inner organic character of life -out of considera- 
tion for the present, we have only the elementary counter-forces 
and their inanimate character to deal with. Dealing only with 
these, we cannot form a comprehensive idea of causation, but we 
can make clear to ourselves the workings of causes in procedures 
of death, such as are active in the development of planetary sys- 
tems; we can take, at least, a merely dynamic aspect of the sidereal 
process; and we can also come somewhere near taking a chemical 
aspect of the world-process; for chemistry is largely a non-vital 
aspect; — -organic chemistry being little more than an ambitious 
designation. 

In leaving the highly evolved organic character out of con- 
sideration for the present, we can of course only deal with the 
•elementary workings of nature. We can only lay a foundation 
for a more comprehensive knowledge of the world-process. 

THREE ASPECTS OP THE WORLD-PROCESS. 

In order to make the world-process as a whole clear to our- 
selves, by means of our analytical language, categorical terms of 
statical meaning, and by our fragmentary way of looking at things, 
we will have to take -three different views of the subject; we will 
have to analyze the process into its undercurrents, into its phae- 
nomena and into the union of the two, and in doing this we will 
have to remember that these three separate views are only pic- 
tures of thought, drawn for the purpose of elucidating the entire 
process to our living self — to the living consciousness in our 
mind — for it is the living consciousness of mind, and not its 
thinking consciousness alone, which will enable us to comprehend 
the process thoroughly. 

26 



To make this analysis we will do well to follow the precepts 
of antiquity, for they will put us in touch with the meaning of 
ancient vestiges, which throw much light on the needs of civiliza- 
tion, and thereby open the way of our deriving benefit from im- 
proved knowledge. 

Analyzing the world-process by three different aspects, we will 
have : 

First : the phaenomenal or surface aspect, as science would take 
it, if it gave the subject any comprehensive or truly synthetic 
thought. 

Second-: We have the "pheromenal" aspect of elementary 
undercurrents of existence, as Fu-hsi, Chu-hi and Herakleitos took 
it. 

Third: We have the comprehensive aspect, which connects 
■"pheromena" with phaenomena — undercurrents of nature's 
mobility and motivity with the apparent formation and interaction 
of things. It is this comprehensive aspect which the sibylline 
school made the standard in all so-called sacred writings. 



*&" 



Taking the first aspect, we may consider the process of nature 
a fermenting process, and we may attempt its partial explanation 
by explaining the different phaenomena of fermentation. 

Taking the second aspect, we may consider the world-process 
and especially its sidereal phases, as electromagnetic, and the 
planetary system as a huge dynamo; for sun and planets interact 
much as do the active parts of the dynamo. 

Taking the third aspect, we must draw upon the two former 
and consider the process in its organizing and seed-going pro- 
cedures, equipped with sewerage system in solar and planetary 
-activity. 

Before attempting to take any one of these three aspects, it 
may be well to consider those ancient ideas which prevailed dur- 
ing the highest stages of mental activity, and which the sibylline 
school embraced in sacred writings. 

Our theologians tell us, and our Bible-translators seem to say, 
that some God made the world-process, as a potter makes a pot. 
No such silly ideas are to be found in an}- works of sibylline char- 
acter. These present theological ideas are vestiges of medieval 
ignorance; they originate in gross misinterpretation and miscon- 
ception of the old-time works of thought, which vested its know- 

27 



ing powers in forgotten types of language — in organic types,, 
which modern thinkers do not understand and cannot transpose 
into our grammatical type. 

The world is neither hand-made nor thought-made; its acti- 
vity is the result of character-determination in all existing sub- 
stance. 

"The world-process was not made by any Gods or men; it 
was always, and will always be, a procedure into life and out of 
life; a timely and duly adjusted ignition of the living glow of con- 
sciousness and a corresponding extinction of it," says Herakle- 
itos, the latest exponent of the sibylline school. 



THE UNIVERSAL AND INDIVIDUAL FACTORS IN THE WORLD- 
PROCESS, ACCORDING TO THE OLD-TIME KNOWLEDGE — THE 
NOW UNKNOWN UNIVERSAL AND INDIVIDUAL CHARACTERIS- 
TICS OF NATURE'S ACTIVITY. 



Everything in nature is continuously changing. The sun does 
not always remain a sun; it burns out its substance. The planets 
do not always remain planets; they become suns in a new plane- 
tary system, as we will presently come to see. 

Life is not always life; death, not always death. New species 
of life constantly make their appearance; old species become 
extinct. The rocks in the earth undergo metamorphic changes; 
the)' change character and form, as the earth continues in its des- 
tined course of development. All existing" things move in the 
cyclic way of development and envelopment ; they ascend and. 
descend in steps of evolution and involution. 

Organic evolution implies the involution of organic powers 
in seed. The development of some tendencies and capacities im- 
plies the envelopment of other tendencies and capacities in existing' 
things. The production of one thing is the destruction of other 
things. The change of some natural tendencies and capacities 
into other natural tendencies and capacities proceeds continuously 
in unending cyclic modifications. As one thing' turns up, the oth- 
er thing' turns down. 

28 



CYCLIC COUNTER-PROCEDURES. 

All development has its counter-procedure in envelopment. 
As the tree develops its organic powers from its seeds, so it also 
envelops its organic powers in new seed-powers. This cyclic de- 
velopment and envelopment is true of all things that come and go 
in the process of nature, he they alive or dead; it is the universal 
counter-procedure of elementary tendencies and capacities, which 
will be further explained under the definition of metaboling and in 
the process of sun and planet making", as also in the evolution and 
involution of life's powers. 

All powers of life are evolved in cyclic counter-procedures. 
All forces of death are also developed in cyclic counter-proce- 
dures, but all these forces originate in offal of life. Whatever does 
not move in the cyclic ways of life moves in the cyclic ways of 
life's sewerag'e, as things gone dead, to be disinfected and even- 
tually restored to the order of life. 

There is nothing forever stationary in the process of nature; 
nor is there anything that proceeds in any other way but in the 
cyclic counter-procedures of life, or in those of death ; and the 
counter-procedures of death run crossyvise to the counter-pro- 
cedures of life. 

Counter-procedures we must make thoroughly clear to our- 
selves, in order to understand how life and death interact, how 
and why the change takes place from one to the other. We will, 
however, see all this more clearly after explaining nature's way 
of dealing - with life's sewerage in the sidereal process. 



ALL EXISTING THINGS IN LIFE AND DEATH ARE BI-PODAR AND DOUBLE- 
ACTIVE. 

Nature is continuously double-active in all her metamorphic 
changes. She produces opposite effects at opposite stages of her 
cyclic counter-procedures. That which produces fire today burns 
out its substance — dissipates it. The substance so dissipated is 
collected at some other place and gradually solidified in passing- 
through denser and denser gaseous, liquid and solid states of ag- 
gregation. Thus, the substance which makes fire today, even- 
tually returns into liquid and solid states, which can be and are 
again dissipated by fire. 

29 



The tendencies to dissipate and the tendencies to collect 
substance exist elsewhere; they are inseparably united, and they 
make everything bi-polar and double-active. 

The predominance of one elementary tendency over the other 
causes all substance to move either toward dissipation or toward 
solidification in the byways of life, but in these byways only, for 
in the way of life these counter-tendencies are so balanced that 
neither one can predominate much over the other. 

The way of life follows protoplastic conditions of substance,, 
in which undue dissipation or undue solidification does not take 
place. 

THE CROSSING POINTS. 

The changeful dissipation and solidification of substance is 
due to character, developed in the crossing-points of counter- 
active tendencies and capacities. 

Crossing-points develop character in inanimate substance, 
as well as in the way of life. 

Crossing-points characterize all of nature's activity, from the 
minutest details to the sidereal process. The mind, which can 
grasp the subject of crossing-points, can form gisty, character- 
ful judgments of natural causation in all its phases, physical, 
mental and intellectual. It can deal rationally with all affairs of 
life. 

In crossing-points centers the knowledge of the world-pro- 
cess and of all sacred writings. 

To the Fu-hsi school, crossing-points were known as the Tai- 
kih; to the Brahmins as the Oum; to the Zoroastrians as the 
Honover; to the Hebrews as the Word; to the Herakleiteans and 
the Christians as the Logos, etc., etc. 

In crossing-points all knowledge of nature centers; from them 
all knowledge must be elucidated. The workings of crossing- 
points must be thoroughly understood, before the mind can claim 
a thorough knowledge of any one act of nature, as it is in itself. 
The elucidation of crossing-points we must defer for the time be- 
ing. It is difficult to describe crossing-points in terms; it is easy 
to know them by illustrations. The North American crosses 
form the best illustrations extant. These I have elsewhere ex- 
plained. (See illustration of the Celtic Cross and the Universal 
Kitchen in the Appendix). 

30 



For the present, it is enough to say that there is a determin- 
ing character-power, active within all phaenomenal changes. 

Not only the procedures of life, but also those of death, have 
a determining character. 

The cyclic development of the forces of death proceeds in 
certain steps of aggregation and dissipation, just as the powers 
of life proceed in steps of organic evolution. Water, vapour, fire 
of life proceed in steps of organic evolution and involution. Water, 
vapour, fire and all solid substances form in certain ways, and in 
these ways only; and it is the character of death which determines 
this certainty in procedures and formation. 

CHARACTER-FOCI AND CHARACTER-OERMS 

Antiquity, meaning the sibylline- school, understood the char- 
acter-work of death as well as that of life. It knew character as a 
germ-power in life, and as a focalizing force in death; it also knew 
that both are constantly interacting at the crossing-points of 
cyclic counter-procedures. It knew that the procedures of death 
cross-cut the procedures of life at all times; death moving toward 
extremes on either side of the way of life. It knew planetary 
and solar substances to be products of the forces of death by the 
side of the unending cycles of life. It knew fire, ether, air, water, 
earth, etc., to be products of the focalizing forces, active in the pro- 
cedures of death. It knew that these focalizing forces determined 
the movements of dead substance, just as the living germs of cell- 
life determine the movements of organic tissue in plant, animal 
and man. 

Antiquity comprehended the making of fire, water, air, earth, 
life, and even mind and thought, in its own ideas of a fermentation- 
process of different phases — phases determined by different char- 
acter-centers. It distinguished the solar and planetary activity 
as two phases of one process — phases of diametrically opposed 
stages in the cyclic development of dead substance. It looked 
upon the body of the earth as a graveyard in the making, and 
upon that of the sun as a former, abandoned graveyard in way of 
restitution toward life. It knew that the burning sun had once 
been a planetary collection of life's offal — a graveyard in the 
making. It understood the siderial sewage-system of universal 
life. It knew how the byways of sewage development, its forma- 
tion and restitution in planets and suns and otherwise, crossed the 
highways of life's evolution. 

HINTS AT FACTS CONCERNING THE WORLD-PROCESS 

Nature is an unending process (anathymiassis*) of living and 
dying. 

Life is a digestion-process, controlled by multitudinous and 
changeful types of character-energy. This energy is inwardly 
and outwardly conscious and it divides itself into special faculties 
of knowing and doing. 

31 



Digestive energy works in the stuff of existence. It draws 
tendencies to conscious and vital energy out of some parts of the 
stuff of existence. It converts these tendencies in active capaci- 
ties by vesting them into some other part of the existing stuff, 
giving it organic form, thereby producing phaenomena of life and 
of death. 

Death is a fermentation process, which prepares the uncon- 
scious part of the stuff of existence, known as matter, for the work 
and nourishment of life. 

The Genii of Creation, if vital energy may be thus personified, 
live in the digest-centers, as radio-active character-powers, sur- 
rounded by their specific respondent powers of adaptation (peri- 
echon*). 

Digestion divides the tendencies to life and death, inherent 
in the stuff of existence, into four kinds of elementary character- 
energies; two of which act in world-wide and vitally energetic 
ways of invisible substance ; the two others act in the local and un- 
conscious ways of matter. 

Life is a compound of universal and individual energies, work- 
ing continuously and temporarily; it is the result of unifying the 
universally and continuously working energies with the local and 
temporarily working energies. Ingestive and egestive breathing 
is a mind-making and continuous process which connects indi- 
vidual life with world-wide tendencies to vitality. Assimilative 
and elimination digestion of material food is a body-making and 
temporary process which connects all individual life with the work- 
ings of death. 

Every ferment and every digest-center is a thing in itself; it 
is a Self which stands in interactive and counter-active relation to 
the world-wide Not-self. 

Life is organic in its very origin. The simplest cell-form of 
life is an organic community of harmoniously interactive digest- 
centers (Sphairos, Deipnon, Koinonias*): 

Centers of fermentation and digestion are links which the 
radio-active and continuously working character-energy forms 
into an eternal chain of causation thereby making one process of 
all existing factors in the workings of life and death. 

Our solar system is a small but typical unit of activity in the 
one process of existence; it is a cell or sphairos in the body of the 
universe. 

All energies are indivisibly double-active; all counter-rotate 
about and through a radio-active focus. Universal energies coun- 
ter-rotate about the world-axis, and they control the individual 
energies which counter-rotate about their own local axis. 

(Axial adjustment and atom.)* 

*See Glossary in separate volume. 

32 



THE WORLD'S SEWERAGE-SYSTEM. 

Antiquity looked upon the sewerage-system as a double-ac- 
tive process, which first disinfects the offal of life at the pole of 
its origin and collection, and secondly, burns it up for restoration 
to life, after this pole has assumed an opposite character, that is, 
has metaboled from a positive, collecting pole into a negative, dis- 
tributing pole or center. In other words, the offal of life, which 
collects itself mainly about the positively magnetic poles of na- 
ture's activity, such as are the planets, is there disinfected by dia- 
pheromenal currents, invisibly active in the electromagnetic fields, 
which surround all planets, as they do this earth. Being disinfect- 
ed, it again assumes protoplastic character in part; it becomes 
subject to the workings of living germ-centers, and re-enters the 
order of life, taking part in the growth of new life. But it does 
this only in part. The greater part of life's offal becomes solidified 
and even petrified, and thus builds up the inanimate body of the 
earth, gradually, stratum by stratum. This increasing of the body 
of the earth, and in fact, of planets in general, does not indefi- 
nitely continue. The wet ferment-centers, which are active in 
planetary bodies, change into dry ferment-centers. The planets 
go up in smoke; they become suns in new planetary systems, for 
reasons to be later explained. Our earth is not getting colder, as 
speculative science imagines; it is getting hotter, and so is every 
other existing planet. The offal of life, wherever it may collect 
itself about the body of the earth, contains moist and cold ferment- 
centers, making for water and solidification, but through these 
collected masses pass the dry and hot disinfecting diapheromenal 
currents at all times, and if the solidification, due to the cold fer- 
ment-centers, does not take place, then the hot ferment-centers in 
the diapheromenal currents come to predominate, and spontaneous 
combustion sets in. 

All dead substance, originating- in waste of life, moves either 
towards solidification and petrifaction or towards combustion, be 
it in small collections of such substance on the surface of the earth, 
or be it in planetary bodies. 

The earth, and in fact, all planets, are collectors of life's offal; 
they are virtually immense graveyards, in which the moist fer- 
ment-germs predominate. Eventually these planetary graveyards 
go into spontaneous combustion, for the wet ferment-germs within 

33 



them change or metabole gradually into dry ferment-germs. The 
same universal law of disinfecting and burning up of sewerage ap- 
plies to planets, as well as to any great accumulation of moist re- 
fuse of life. 

Antiquity distinguished the process of disinfection from that 
of dissipation, as being due to character-germs of opposite polarity 
in the universal fermentation-process. To its understanding of 
Fact, the planetary disinfection of the waste of life was a less ef- 
fective process of restoration than the solar combustion-process ; 
and being thus less effective, it served life in a minor way; i. e., 
the slow-working germ-power in the disinfected planetary sub- 
stance was understood to mainly produce bodily tissue, while the 
more rapidly working germ-power in the drier substance coming 
from the sun was presumed or known to mainly produce the char- 
acter or mind-power and the seed-energy which inhabit the bodily 
tissue. 

The great cults of antiquity assumed or knew that the bodily 
consciousness and its faculties of sense ascended into human life 
from the earth, through the positively collective pole in the diges- 
tion-process, while the self-conscious powers of mind descended 
from solar power and substance, entering life through the nega- 
tively collective pole of digestion. 

The now unknown bi-polarity of digestive powers was no 
secret to antiquity. It distinguished between body- and mind-mak- 
ing in the universal fermentation or digestion process. It distin- 
guished the making of organic powers from the making of seed-en- 
ergy. It looked upon these two as products of different polarity in 
the same atomic character-power, which assimilates and eliminates 
substance in the process of digestion. This distinction, which an- 
tiquity made between organic body-power and seed-energy, found 
its way, through the Greek words soma and psyche, into modern 
languages, as something like the contradictory ideas of body and 
spirit. Greek antiquity, however, previous to the days of Anaxa- 
goras, knew nothing of non-substantial spirit or soul-ideas. It enter- 
tained no such contradictory conceptions as the modern ideas of 
force and matter. It knew force only as a characteristic of sub- 
stance, and not as an entity existing independently of matter, as 
it is now conceived to be. It only knew substantial, counter-active 
tendencies, capacities, forces, power and character, as active causes 
in the unseen world. Substance, to it, meant an extremely rarefied 

34 



state of active matter, i. e., matter in its extreme state of dissolu- 
tion, made so by the forces inherent in it and inseparable from it. 

To explain: If all the stuff that the world is made of were 
reduced to a homogeneous or uniform state of consistency, it would 
be nebulous or protoplastic, but as the world is not one of nebula, 
but one of collection and solidification of matter, in fixed stars, 
suns, planets, etc., on the one hand, so, on the other hand, is it one 
of extremely rarefied states of matter, in which the distributive 
forces so predominate that it approaches the state of the merely 
active and non-material. There is, however, nothing non-material 
in the world. Existence means active substance. There is no in- 
active substance, nor is there activity without substance. Non- 
substantial spirits, souls, Gods or forces are dream-products of 
the thinking ego, by words deluded. 

The world-process may be ideally divided into two great pro- 
cesses, the process of life and the process of sewerage. The Hera- 
kleiteans so divided the world-process; to them, life made sewer- 
age and sewerage made life. 

There is nothing in existence which is not either life or sewer- 
age. 

The rocks in the earth are petrified sewerage; the archaean or 
so-called azoic rocks not excepted. All the fixed stars and our sun, 
as well as the planets, are collected masses of life's sewerage. The 
former, being in a state of rapid decomposition by fire, re-distribute 
their collected substance toward planetary abodes of life, where it 
assumes protoplastic and bioplastic character. The latter are still 
collecting sewerage-substance and waste from the life upon and 
about them. 

The process of life is a digestion-process; the sewerage-pro- 
cess, which may be called the process of death, since it deals only 
with inanimate substance, is a fermentation-process. 

The difference in these two processes is only a difference in 
atomic activity — in active character-centers. 

The development and evolution of character-centers deter- 
mine the procedures of life and of death. 

The procedures of death run crosswise the procedures of life. 

The chain of natural causation, making for life and death, di- 
vides itself in four directions, in every part, at every moment. Two 
directions make for sewerage, two for life; and each movement in 
these four directions has its simultaneous counter-movement. 

35 



Thus, looking at the chain of natural causation from within, 
we have to deal with eight simultaneous changes in every act of 
nature. But these eight inner changes are not all that there is to 
an act of nature; there are outer effects inseparably connected with 
nature's inner activity; and these outer effects also need immediate 
consideration, for they take place simultaneously with inner ef- 
fects. Every inner impulse in the process of nature has its outer 
effect; the within and without act and react upon each other, and 
all actions and reactions have their counter-actions. 

Thus nature, viewed as a process, presents itself to the mind 
in many changeful features and phases of causation, all of which 
are connected, and many of which occur at the same moment and 
require simultaneous consideration. In this multiplicity of simul- 
taneous changes originates our great difficulty of fairly represent- 
ing the world-process by analytic language and terms of statical 
meaning. While we depict this or that phase in the process of na- 
ture, we necessarily have to neglect any number of other phases and 
changes, which are taking place at the same time. 

That which appears changeless without is only apparently so. 
All things interact with their environment at all times, and inter- 
acting, all are undergoing changes within. The constant change 
of temperature in things, for instance, is an indication of outer and 
inner activity and changefulness. The changes in the petrified 
sewerage-substance of the earth follow the same fundamental 
principles, and present the same complexity to proper mental ana- 
lysis and verbal representation. 

When powder explodes, when coal burns, when electric sparks 
form, or even when the magnetic needle points to the pole, eight 
simultaneous changes take place in the substance of those things, 
all of which require attention and explanation, in order to make 
clear the why and how these acts can occur. And besides, a cor- 
responding number of outer changes, simultaneous changes in the 
environment, also take place, and these also require simultaneous 
attention, for they belong to the same link in the chain of natural 
causation. 

And again: Every link in that chain stands connected with 
every other link, by reason of the all-underlying principles of na- 
ture's activity in life or in death. 

Thus, many changes demand our attention in any and every 
act of nature, even if the act does not show any phaenomenal 
change of substance, as in the case of the magnetic needle. 

36 



The many simultaneous changes which take place in the chain 
of natural causation, the changes which all acts have in common, 
must be known explicitly before the mind can claim to have a 
comprehensive or concrete knowledge of Fact. Abstract views of 
Fact are easily taken, but they are delusive; they lack the fullness 
of truth. 

In order to tell the truth about nature's activity, we must con- 
nect our statements of Fact with 

the workings of fundamental principles in life and death. 

These principles extend themselves throughout all of nature's 
activity; they characterize every act. The workings of these prin- 
ciples we must understand, and to them we must adhere in thought, 
in order to be truthful, and in act, in order to be characterful. 

We must avoid losing ourselves in abstractions and ideal un- 
realities, and we can only do this by adhering to fundamental prin- 
ciples. 

We must not take piecemeal views of nature's work, without 
realizing that fragmentary aspects of Fact can never be full and 
lair representations of nature's activity. 

Above all things, we must not separate the activit)*- of life from 
the activity of death, in our way of thinking. 

We must distinguish between the principles of life and the 
principles of death, in order to give any of our abstract ideas a 
proper hold on causation. 

In discussing nature's sewerage-work, we must give it proper 
connection with the workings of life, which produce the sewerage. 

We cannot discuss the procedures of death apart from the pro- 
cedures of life, without taking abstract, one-sided, fragmentary 
and delusive views of nature's work. 

We should not consider the procedures of death as apart from 
the procedures of life, for both interact constantly; both meet to 
part at the crossing-point in atomic activity. In these atomic 
crossing-points all inner changes take place; all fermentation or 
digestion is determined there, and all outer changes result from 
the inner atomic activity. 

There is constant action and reaction, and simultaneous coun- 
ter-action in the points where the procedures of life cross the pro- 
cedures of death. There is mobility and motivity everywhere in 
nature, even in things stone-dead. The oldest rocks of the earth 
are being penetrated by something that causes them to change 

37 



without and within; not only to change temperature, but to change 
character and form. Changes of character and form in primary 
rock-formation, produced by penetration of something which we 
can know, cause the earth to quake, as petrified sewerage-substance 
within it labors to return to life. There is nothing so dead in the 
nature of things that the sewerage-fermentation cannot return it 
to the order of life. There is nothing detachable from the process 
of life and of death, excepting, perhaps, the fixed, ideal pictures 
which the thinking ego produces in its mistaken effort to represent 
nature's activity by abstract ways and means. And these fixed, 
ideal pictures are not realities; they are bogus representations and 
misrepresentations of reality; they are abstract ideas of our deluded 
realists. • 

If we understood the aphonic sign-language, we might present 
the many simultaneous changes as a whole, through the eye to the 
mind, as did the ancient thinkers. But since this language is totally 
lost to modern learning, we have to proceed by giving our analytic 
words more comprehensive meaning than they have at present, 
and we have to borrow, to begin with, at least two or three words 
from the Herakleiteans, to depict the elementary motivity in the 
unseen world: 

First, the word pheromena, to depict the invisible undercur- 
rents in the process of nature, which cause the collection of sub- 
stance about the centers of gravitation, as in the formation of 
planets, and which penetrate all collected matter, in all states of 
its aggregation. Of these undercurrents, modern thought has but 
a very indefinite knowledge; it knows electric and magnetic fields; 
it knows magnetic power as a collective force, and electricity as a 
penetrative force, but it does not know the connection between 
these two kinds of phaenomena, nor does it know the connection 
of both with fundamental principles of nature's activity. Not know- 
ing this connection, it does not know either magnetism or electric- 
ity in the "how" or "why" of their actions, reactions and counter- 
actions, nor in their connection with the work of life and of sewer- 
age — of inanimate matter. 

The knowledge of pheromena or undercurrents is essential 
to the understanding of nature's activity. Where there is the 
greatest collection of inanimate matter, as in planetary bodies, 
there is also the greatest rarefaction of substance, and this rarefied 
substance does important work. It does its work in strict adher- 

38 



■ence to the principles of life and of death. It disinfects sewerage; 
it dissipates it; it restores it to protoplastic conditions and to life. 
It generates the elementary forms of life, and even furnishes the 
motivity in organic development up to a high stage of evolution, 
throughout the vegetable kingdom, and in the animal world up to 
the stage when self-conscious character becomes a determining 
power in evolution. 

The pheromena are not merely magnetic and electric; they 
have within them powers of life and elementary tendencies and 
capacities of consciousness. They are important factors in the 
unseen world. In them are to be found the unseen causes of light 
and of warmth, of all radiating and circling movements within 
substance, which give form and color to life, and motivity and 
character to all ferment-germs, to all digestive centers. 

Second, the word diapheromenon : an analytic, one-sided as- 
pect of pheromena, denoting the tendency and capacity of sub- 
stance, in its most rarefied state of existence, to penetrate in 
straight-line radiation all denser matter, thereby sustaining the 
atomic activity in the universal fermentation-process, and especial- 
ly in the disinfection of sewerage-substance and in the eventual 
dissipation of its aggregations. The modern idea of electricity 
comes somewhere near the old-time idea of diapheromenon; it in- 
dicates a small part of its activity — the penetrating part — but the 
modern conception of electricity concerns only phaenomena, and 
not the why and how of its origin nor the character-power to which 
it is allied. 

Third, the word sympheromenon, which, as the inseparable 
counterpart of the diapheromenon, surrounds and nourishes all 
atomic activity by its circling procedures, — nourishes it in the 
universal fermentation-process, and collects sewerage-substance. 
The old-time idea of sympheromenon has something in common 
with the modern idea of magnetism, but it differs from it in the 
same way as does the modern idea of electricity differ from the 
old-time idea of diapheromenon. 

These three Greek words are further explained, together with 
others needed for the explanation of the universal fermentation- 
process, in a later chapter. 

Besides these three Greek words, we will have to modify the 
meaning of some of our own words, and compound them in an un- 
usual way, in order to proceed temporarily with the subject of 

39 



changefulness in the world-process, and with the complicated inter- 
action of character-centers in producing life and its waste and in 
restoring or regenerating waste to life. 

We will have to modify our ideas of life and of death, of the 
conscious and unconscious causes in nature's activity; and above 
all things, we will have to make some sort of a temporary 

analysis of mind, 
in order to make clear to ourselves the changefulness of at least 
the principal factors, active within it, and the connection between 
consciousness and unconsciousness. 

IDEAS OF LIFE AND OF DEATH 

All forms of life and of death are products of character-centers, 
be they ferment-germs or digestive foci; and all character-centers 
are bi-polar and double-active; all are compounds of counter-active 
substance engaged in the process of digestion and fermentation 
and in other fundamental changes; all divide themselves constant- 
ly. Part of that which is life goes deathward, and part of that 
which is dead and enters life is assimilated and reanimated. This 
change from life to death, from death to life, we must bear in mind. 
We should know it in all its many phases. We should not shirk 
the difficult study of the extended explanations, which analytic 
language makes necessary. The word-pictures, which analytic 
thought can produce, can never be very good; they can only be 
hints at Fact, and the student must supply the verbal deficiencies 
by his own common-sense digestion and by his reasonable re-diges- 
tion of the evidences. Even the thinkers of antiquity, who under- 
stood the subject of fermentation, digestion and constant self- 
division, seem to have been unable to give a comprehensive word- 
picture of it. 

CONSCIOUSNESS AND UNCONSCIOUSNESS 

Wherever there is substantial existence, and it extends 
throughout the universe, there are tendencies to consciousness. 
Wherever there is atomic activity, working either in the procedures 
of life or in its sewerage as ferment-germs, there takes place a 
change in the tendencies and capacities of consciousness. As the 
sewerage-work leads away from the way of life, so diminish the 
tendencies of consciousness. As it returns toward the way of life, 
so do these tendencies return toward active capacities of conscious- 

40 



ness. In the fiery or watery fermentation of sewerage-substance, 
there are no apparent tendencies of consciousness active, but those 
tendencies are there, as we will see later. Nor do the 
tendencies to consciousness rise into active capacities in plant-life. 
Plant-life is only a sewerage-regenerator, and it is but one step 
higher than the formation of rock-crystals in the workings of na- 
ture's elementary energies. These energies cannot even be called 
actively conscious in the elementary formation of animal life. No 
distinct line between unconscious death and conscious life, or be- 
tween plant and animal life can be drawn. In the process of na- 
ture, all are merged into one changeful compound. The first change 
from tendencies to consciousness into active capacities of con- 
sciousness which is notable, occurs probably in the second stage of 
animal life, .and manifests itself as a consciousness of digestion, 
emanating from atomic digest-centers. Simultaneously with this 
rise of consciousness, or shortly thereafter, appears the first indi- 
cation of outer sensibilities, making for adaptation to environment. 

Thus life in the beginning is apparently an automatic, uncon- 
scious product of nature's elementary energies; how and why re- 
mains to be proven. 

Special consciousness is evolved as the organs of the animal 
body are evolved, always under the pressure of fundamental neces- 
sity. Moving upward in the steps of organic evolution, the con- 
sciousness of life eventually evolves individual self-consciousness, 
and this self-consciousness, in the cyclic recurrences of evolution, 
rising and sinking, eventually reaches the height of free-agency 
character in man. And if the myth-writers tell the truth, it has, 
at one time at least, reached a degree of perfection in the mythical 
King Solomon. Historic evidences of perfectly evolved self-con- 
consciousness are totally absent. Man never )^et seems to have 
been thoroughly a free-agent of the causes of creation. However, 
being a product of creation, his mind probably contained at one 
time as thorough self-conscious powers as did the causes of crea- 
tion. The effect must contain all that which the causes have put 
into it; but the effect does not always hold to the height of evolu- 
tion; it recedes from that height, and the self-consciousness of hu- 
manity seems to have so receded for many ages. 



41 



ANALYSIS OF MIND 

Long ages ago, sibylline thought, based upon the Fu-hsi school, 
had succeeded in making an analysis of mind, by which it came to 
know the imperceptible causes of nature's activity. This analysis 
is too complicated for our present purpose; it requires too much 
explanation, but we can borrow enough from it to form a key to 
the understanding of natural causation, and to lay a matter of fact 
foundation for the meaning of those words which we have to use 
in a sense extending beyond the narrow limits of dictionary defini- 
tions now given them, as for instance, the words "common sense," 
■"native reason", "self-consciousness", "discernment", "evangelic", 
"apostolic", etc., etc. 

In order to use any of the many forms of sibylline analysis of 
mind, we must begin with the sibylline idea of elementary con- 
sciousness. 




A BRAHMANIC WORLD-EGG. 



Illustration No. 3 

This egg represents the original seed-energy of life, as a concentration of the living 
power in protoplastic substance, between planetary moisture and solar heat. From this 
germ-power unconsciously grows, first, a tree of vegetable life, in which the tendencies 
of consciousness are gradually ripening toward active capacities. The organizing char- 
acter of the powers of life is depicted by a large double-circle, containing radiations, to 
indicate the diapheromenal sympheromenal counter-activity. This double-circle appears 
directly at the crossing-point, where the three branches of the tree leave the trunk, two 
of them making for Extent and one for Height. This last represents the third power, 
which carries along the REASON of advancing evolution. In these branches appear 
three minor double-circles, similar to the larger one, indicating the fullness of organic 
development and its threefold hold on the chain of causation. The large double-circle 
is understood to yield its energy to produce the three minor double-circles, and the three 
minor double-circles are understood to reproduce the larger double-circle. 

The action and reaction between organizing energy and seed-energy, as depicted in 
the one large and three small circles of the above picture, does not go back to the or- 
iginal world-egg, floating on the waters, but yet the original world-egg, depicting the 
undercurrents of existence, sustains the organic and seed-going activity in the tree, as 
undercurrents always continue to sustain highly evolved life. 



The ground-lines of the sibylline analysis, in short, are as fol- 
lows : Consciousness is a universal tendency and an occasionally 
active capacity. Neither the collection or petrifaction of life's 
wasted substance, nor any slow or rapid fermentation of this sub- 
stance, not even the burning up of it, ever destroys entirely the 
elementary and universal tendencies of consciousness, characteris- 
tic of life. These tendencies are indestructible; in the downward, 
death-going procedures of the world-process they are rendered 
■dormant; they are converted into a latent state, to again become 
patent capacities when the cyclic procedures of sewerage-work re- 
turn from the extreme poles of solidification or dissipation to proto- 
plastic equilibrium. 

There is a rising movement in the procedures of death, which 
brings sewerage-substance back toward the order of life from the 
remotest possibilities of death. 

The indestructible tendencies of elementary consciousness 
were mythically depicted by the ancient Brahmins as Bram. We 
•can probably facilitate the making of an analysis of mind by falling 
Ijack upon the Brahmin version of the sibylline school, which deals 
with the subject in a picturesque way. Doing this, we may say: 

Solar and planetary centers were conceived as the poles of 
death, in which one of the two elementary forces overbalanced the 
•other. The restoration of balance between these forces produced 
the protoplastic substance, the nebulous or atmospheric conditions 
in which life can maintain itself, and in which consciousness event- 
ually comes to the fore as a characteristic of animal life. 

The equilibrium in the two counter-active forces (in the dia- 
pheromenal and sympheromenal forces) converts part of these 
forces into energies, approaching the character of life. The con- 
centration of these energies in individual character-foci generates 
powers of life, in which the elementary tendencies of consciousness 
gradually ripen into active capacities, by evolution of higher pow- 
ers in character-germs, in the cyclic risings and recedings. This 
-concentration of energies in individual, atomic character-centers , 
was mythically described as the formation of the "world-egg" in 
most of the ancient cults, for instance, the Tai-kih of the Chinese, 
the "egg of Brahma, the original digester", etc., etc. (See illustra- 
tions Nos. 3 and 8) 

The concentration of elementary powers of life and its con- 

43 



sciousness in individual, atomic character-germs of life, under the 
pressure of necessity, makes for organic evolution, and this evolu- 
tion causes the expenditure of individual energy or life-power, 
which is compensated for by the accompanying counter-action and 
the resulting reaction into seed-energy. Organic energy and seed- 
energy act and react by reason of latent counter-tendencies and 
capacities — by reason of bi-polarity. The why and how of this 
action and reaction antiquity understood thoroughly, and we will 
come to see it clearly when examining the workings of cell-life. 



r 


I 


1 * 


• 




..Jllll 








«9# 


%PMW 




^/C/\»J^ 


t 










Hi 




KSffiW| 


!il> 



Illustration No. 4 

THE BRAHMIN TRIMURTI, KNOWN AS BRAHMA, VISHNU AND SIVA. 

after Moor's HINDU PANTHEON. 

Archaeologists have called these three grotesque figures Gods and made them gen- 
erally known as the Creator, Maintainer and Destroyer of the world. These and all 
other archaeological ideas we will have to lay aside, if we want to know the original 
meaning of the ideograms. There is a little truth in what archaeologists have told us 
about these so-called divinities, but whatever there is of truth in it is very delusive, and 
useless for the purpose of depicting an analysis of mind. The current knowledge of 
Brahmanic myth is based upon a very limited knowledge of the thoughts and intent 
embodied in the Vedas and the Upanishads, and that limited knowledge is not based 
upon any understanding of the world-process, which the authors of the Vedas made the 
foundation of their ethical or so-called religious system. 

Brahma, Vishnu and Siva were not originally intended to represent any kind of God- 
ideas; they represented only the three principal factors in the character-power of human 
life, by language evolved and personified, in accordance with the prosopopeia-system of 
rhetoric. Our words Common Sense, Native Reason and Special Sense come a great 
deal nearer depicting these three principal knowing and doing powers in the human 
mind and in the civilizing work than do the words Creator, Maintainer and Destroyer. 

No three words, however, in any language can describe the changefulness of the 
three principal factors of human character in the evolution of mind and of civilization. 
The triple powers of knowing and doing in human character undergo great changes; 
sometimes common sense, sometimes special sense and sometimes native reason comes 
to the fore as a determining power in the intellectualizing and civilizing movements.. 

44 



The action and reaction between seed-energy and organic en- 
ergy, under pressure of necessity, cause character to rise into height, 
that is, into greater and greater concentration of consciousness in 
the individual character-center. This rising produces a third power, 
between elementary concentration of organizing consciousness and 
elementary seed-energy. This third power carries along the reason 
for advancing evolution in the world-process. This carrying along 
eventually evolves the thinking and speaking powers of man, and 
reproduces a duplicate of the process of nature in the intellectual 

All these changes call for extended and interwoven descriptions, which no three words 
like the above names or distinctions of creator, maintainer and destroyer can furnish. 
These words can only serve as titles or headings of the required descriptions. 

The Trimurti-ideogram, as above represented, is properly called a "glyph" in dis- 
tinction to symbol; it depicts by living character the same subject which is represented 
in a more abstract way by the pyramidal symbol, namely, the powers of human con- 
sciousness and self-consciousness, by virtue of language so evolved as to comprehend 
the workings of the fourfold principles of creative procedures in connection with the 
three strands of natural causation; the inner promptings, the outer interaction and the 
determining middle. These three phases of causation in nature, as in human life, 
act only in accordance with the principles of life and death, in accordance with cre- 
ative principles. Creation implies destruction and maintenance; these three nouns in- 
dicate only the perceptible changes in the one process of existence. The maintenance 
of life is one changeful process of production and destruction. But this process, in its 
extension into human life and civilization, is caused and controlled by sensible, reason- 
able and characterful determinations, and hence common sense, native reason and 
special sense must be considered as the active causes of creation, maintenance and 
destruction in the intellectualizing and civilizing process, with which the Vedas deal; 
and hence also the Vedas know only threefold knowing and doing powers — a combina- 
tion of Agni, Vayu and Surya, carrying out creative principles in the intellectualizing 
and civilizing endeavors of mankind. 

All three figures in the Trimurti have mental powers to comprehend the threefold- 
ness of natural causation; but the four-faced Brahma alone has an immediate, direct 
insight into the workings of creation, and an absolute knowledge of the fourfoldness of 
creative procedures. He personifies the evangelic genius, whose consciousness, ema- 
nating directly from the elementary energies of life, gives him absolute knowing powers 
of the principles of life and of death. 

In the other two figures of the Trimurti, Vishnu and Siva, the consciousness of four- 
fold principles is not of immediate, elementary origin, as in the case of Brahma; 
it is not so much one of natural intelligence as of properly evolved intellect; it is fur- 
ther evolved by rightful use of language than is Brahma's. 

The four arms on each of the three figures denote the characterful DOING POWER, 
which adheres to the fundamental principles of creation — of life and of death, — although 
it may no longer have any immediate insight into the fundamental workings of creation, 
it still adheres to the principles governing these workings; it adheres to them by virtue 
of intellectual powers. 

This Trimurti-ideogram is here produced only to draw the reader's attention to the 
fact that the early sibylline thinkers made the consciousness of fourfold principles the 
foundation of knowing and doing powers in their mental analysis; and they made the 
consciousness of threefoldness in causation something like an intellectual superstruc- 
ture, which underwent great changes in the evolution of intellectuality and of civiliza- 
tion, as told in the stories of Vishnu and Siva. 

The fourfold principles of creation in the Old Testament appear as the J. H. V. H.. 
which theological error has personified and misnamed Jehovah. 

45 



process of the human mind. This intellectual process makes the 
process of civilization possible. 

These are the three processes of the sibylline school, personi- 
fied in the Trimurti of the Brahmins, or by the three angels of 
Abraham in the Hebrew myth, or by the tri-unity in our own re- 
ligion. (See the illustration of the Trimurti. No. 4) 

This subject needs much elucidation, which I have given it in 
the "God Sham". Here we need only enough explanation to give 
our thinking powers a hold on the changefulness in the world- 
process, and to extend the meanings of such words as "common 
sense', "special sense", "native reason", etc., beyond the boundaries 
of dictionary definitions. 

Drawing on Brahmanic myth for sibylline analysis of mind, 



Illustration No. 5 

BRAHMA, THE ORIGINAL WORLD- 
DIGESTER, WHOM SOME AR- 
CHAEOLOGISTS, WITH DOUBTFUL 
CORRECTNESS, HAVE CALLED 
HARANGUERBEHAH, WHO FIRST 
EMBODIED CONSCIOUSNESS I N 
LANGUAGE, ACCORDING TO CRE- 
ATIVE PRINCIPLES. 



The changefulness of the Brahma-character illustrates the fact that analysis of 
mind cannot be a statical aspect of Fact, but must be a living picture of the evolution 
and involution of the human knowing powers. The sibylline school has furnished many 
such pictures in the so-called sacred writings, of which the Vedas are a branch. These 
writings are next to unintelligible in their modern translations, but the ancient com- 
mentaries, in connection with iconography, throw sufficient light on the subject, so that 
we can here use it to illustrate the workings of mind analytically. The evolution of the 
human mind divides itself naturally into two cycles, the one produced under the work- 
ings of Spoken Thought, and the other under the workings of Speaking Thought, lan- 
guage being the evolver of the elementary knowing powers of man. 

For explanation of Spoken and Speaking Thought, see the ancient American ideo- 
gram, Illustration No. 8, in "Introduction to Errors of Thought." 

In the Brahmin cult, Sanskrit represents the character of expression by Spoken 
Thought, and Prakrit that of Speaking Thought, the difference being that of organic 
and comprehensive types of language, as opposed to analytic and grammatical types. 

Illustrations 5. 6. 7. represent the gradual evolution from elementary common 
sense to special sense and to special reasoning powers, generated by Spoken Thought; 
all depicted as personifications of Brahma. 

Brahma must not be conceived as an actually living person, but only as a character- 
power, active in the human mind at one stage in the evolution of its knowing powers, 
and depicted by a figure of speech, formed in accordance with the prosopopeia-system 
of rhetoric. 

46 




its workings and evolution, we have to deal in rather an uncommon 
way with the subject, yet that way may bring us nearer our aim 
than dealing with it in analytic and scientific terms. Pictures im- 
press themselves on the mind more forcibly than words, and they 
are also more comprehensive. 

Brahma, alone, as apart from Vishnu and Siva, is a threefold 
personification of deified common sense, conceived as gradually 
evolving special sense and special reasoning powers. He first 
evolves special powers of knowing out of his elementary knowing" 
powers, and then also special reasoning powers in the cyclic pro- 
cedures of evolution. His reign is the reign of spoken thought, 
and it ends when speaking thought comes to make intellectual use 
of language and assumes full control of civilization; then the intel- 
lectualized special sense of Siva and the intellectualized native rea- 
son of Vishnu alternate in the regime of mind and of civilization. 

This conception of Brahmanic faith may throw a little pre- 
liminary light into the darkness of the unseen world, and may help 
us to direct the attention of thought toward the active, atomic 
character-germs in the world-process, for all sibylline personifica- 
tions and deifications deal with the changefulness in active charac- 
ter-germs, and their connection with the visible effects produced 
by these germs, but never with any effects apart from the charac- 
ter-powers which cause them. 

The sibylline school personified the active factors in the human knowing and doing 
powers, beginning with the personification of character-germs, and following up the evo- 
lution of these germs by stories illustrative of the career of their personifications. 

All personifications which occur in sacred writings of sibylline origin, be they those 
of Gods, heroes, devils, angels or men, represent character-germs and character-powers, 
active in the human mind at the various cycles of its evolution and involution, always 
under the influence of language. The sibylline school knew no Gods which ante-dated 
the advent of language, or which were not actually active in the human mind, as evolv- 
ers of its knowing and doing powers and its free-agency character. It knew that all the 
apparent changefulness in nature, man and civilization is based upon the invisible 
changes which take place in the activity of character-germs. As all life is a product of 
the digesting powers in character-centers, so is all human knowledge such a product. 
The mind digests evidences, observations and experiences, as the stomach digests food. 
Digestion is the foundation of the process of living, therefore is Brahma originally rep- 
resented as the world-digester, eating up and digesting everything, assimilating that 
which supports the order of life and eliminating that which has no fitness of survival — 
which lacks the character-strength of life. 

illustration No. 5 represents the character-germ to mind-making, as in the first stage 
of common-sense digestion. It shows Brahma as a human figure, in form of an egg, 
representative of seed-energy, taking his toe into his mouth, to denote that he feeds 
his mind so as to arrive at an understanding of the creative principles of procedure, and 
to give his mind a sure, conscious footing in natural causation. In so feeding the mind, 
he causes the first light of consciousness to radiate from it, to enlighten the thinking 
world. This first light is a one-sided light, as may be seen in the cut. It is generated by 
the use of organic language, which has its germ in the word "Oum," as explained in the 
Upanishads. 



FACTS TO BE REMEMBERED 

To sibylline thought, the sun is always a sewerage-burner, and 
the earth always a sewerage-collector. To the Herakleiteans, the 
ocean was the cesspool of earthy life, the exhalations of which were 
figuratively said to nourish the life of sun and fixed stars, meaning 
that the sewerage collected by the earth stood connected with the 
sewerage-substance burning in the sun or elsewhere ; or that sun 



Illustration No. 6 
BRAHMA AS HIRANYA-GARBA, 
THE ESTABLISHER OP THE GOLD- 
EN RULE OR THE RECIPROCAL 
PRINCIPLES OP LIFE AND DEATH 
IN INTELLECTUAL EVOLUTION; 
AND SAKTI, HIS COUNTERPART, 
THE MOTHER-CONSCIOUSNESS OF 
THE REASON OF LIVING AND 
DYING. 




Illustration No. 6 represents the second stage of character-evolution — the special- 
«ense stage — in the personification of Brahma by the side of Sakti. The Sakti-character 
is the counterpart of the Brahma-character, that is, it was originally the subservient 
tendency in the dominant capacity of common sense; it was a semi-cycle, or, mythically 
speaking, a rib in the body of common sense. As common sense evolved or metamor- 
phosed into special sense, so did it expend part of its dominant capacity, and so did its 
subservient tendency grow toward an actual capacity, in accordance with the old-time 
conception of "metaboling" in the duality of all character-power. The word "metaboling" 
refers to a certain change in the bi-polarity of character. This change will be explained 
hereafter in the activity of cell-life. Suffice it here to say that all action entails expense 
of the acting energy, and renders dominant capacities gradually subservient to counter- 
parts. Counterparts are the inseparable halves in the bi-polarity and double-activity of 
character, character being composed of diapheromenal and sympheromenal tendencies, 
the metaboling sway of which brings about certain changes in digestive functions of 
elementary cell-life and in the development and evolution of character. Counter-action 
accompanies every active capacity in life and mind, as well as all reactions, and brings 
to the fore the subservient tendency of character, so that it becomes a dominant capa- 
city, when the originally active capacity has expended its power and sinks into subservi- 
ence, i. e., becomes a subservient tendency. 

The above illustration shows this inevitable change in its half-way stage of develop- 
ment; it shows the Brahma-capacity as only half expended in the special-sense evolu- 
tion, and the Sakti-capacity as only half evolved; the two in the position of initiative 
and referendum, but still in one nest, perched, however, above the second world-egg, to 
indicate the rising above animal powers of life. 

The aureole, in form of a Jacob's ladder, above the head of Sakti, indicates that her 
referendum to Brahma's initiative is beginning to evolve special reasoning powers. 

48 



and pianets interact and react as two extreme poles in the same 
sewerage-system, crosswise through which moves the way of life, 
up and down the steps of evolution, along protoplastic conditions. 

This "crosswise" we must impress upon our minds, for when 
we come to the intellectual control of civilization, we will see how 
thinking crosswise the chain of natural causation destroys the work 
of civilization and makes sewerage of that which has fitness of sur- 
vival. 

We must also bear in mind that the collective or sympherome- 
nal preponderance, at the planetary pole of sewerage-making, does 
not destroy the elementary tendencies of consciousness, nor does 
solar fire, at the other pole, destroy it. There is nothing so dead 
in matter, wherever it occur in the universe, that it may not re-enter 
the way of life and of consciousness. The rapid and the slow fer- 
mentation process, on either side of the way of life, constantly and 




Illustration No. 7 

THE GENIUS OP BRAHMA, MET- 
AMORPHOSED INTO THAT OP 
PRAJAPATI, THE DETERMINING 
POWER WHICH ENABLES THE 
MIND TO JUDGE GOOD AND EVIL 
IN ACCORDANCE WITH PRINCI- 
PLES OP LIFE AND OF DEATH. 



Illustration No. 7 shows the third stage in the changefulness of the Brahma-character. 
He appears here in the female form of Prajapati, an approach to the Maia form, which 
suggests that his character is approaching a stage of development where it becomes 
subject to delusions, arising in the advancing use of analytic and less comprehensive; 
language. The advance in analytic use of language is indicated by the three streaks of 
light, which issue from the mouth of Prajapati. The streak in the middle is making for 
reasonableness, as indicated by the two figures to which the streaks lead as a mark of 
inspiration. The two lateral streaks make for hide-bound word-knowledge on the one 
side, and for contradictory opinions on the other. 



even-where make for the restoration of sewerage-substance to pro- 
toplastic character, in which the digestive character-germs may 
take hold and proceed in the way of life. 

And we must further bear in mind that elementary substance, 
in rarefied conditions, acts at all times both diapheromenally and 
sympberomenally, as undercurrents in all things of life or death. 
Substance, in extremely rarefied form, such as in warmth, light, 
electricity, magnetism, etc., is always active in the undercurrents. 
It affects all states of aggregation of matter; in rocks, in water, in 
air, in ether, etc. 

The human mind is always a compound of diapheromenally 
and sympheromenally active consciousness, and it is always con- 
trolled by a double-active character, which has diapheromenal and 
sympheromenal tendencies and capacities. The human character 
can and does make for special organic development in civilization; 
it can and does make for development of seed-energy; it can and 
does aspire to carry along the work of evolution; that is, the char- 
acter-power in mam, as well as in all things, can and does act in 
three directions, best depicted by the simple and ancient ideas: 
organic extent, depth of seed-energy and height of evolution. 

The world-process is not only a process of life and of sewerage- 
making, but its life and sewerage procedures extend themselves 
from the elementary process of nature, which generates animal life, 
into the mental process of spoken and of speaking thought, and 
through this extension, into the process of civilization. 

Thus the world-process is a threefold process, and to compre- 
hend its workings we must keep track of cyclic counter-procedures 
of character-germs in the way of development and evolution, from 
the most elementary states of existence to those of free-agency 
determination. 

There is a fourth stage in the changefulness of the Brahma-character, known as 
Brahma Tchekr, the androgenous Brahma, which depicts the final division of character 
by joining one half of Brahma to one half of Maia. This Brahma-conception illustrates 
the division of mental power in the course of intellectual evolution, as resulting from 
the inroads which Prakrit makes upon Sanskrit, i. e., which the prosaic, grammatical, 
scientific type of language makes upon poetically organic and figurative types of lan- 
guage. 

The type of language which started the development of the Brahma-character was 
Sanskrit, the character-evolving type, while the type of language which developed the 
Maia-character was Prakrit, the special sense and business type, which develops adapt- 
ability to environment, that is, outer faculties of mind. This profane Prakrit-type of 
language finally affects the character of Brahma. All this I have more fully explained 
in the illustrations to the God Sham. 

50 



THE THREEFOLD DIVISION OF THE LIVING POWER 

The early Herakleiteans, whose knowledge of elementary 
facts of existence conformed strictly to that of the sibylline school, 
considered sympheromenal consciousness mainly as a body or tis- 
sue-builder — a shell-builder — a developer of special sense and of 
special reason; and diapheromenal consciousness they considered 
mainly as a developer of seed-energy. But their conception in- 
cluded a third power, a power due to the balanced union of diapher- 
omenal and sympheromenal consciousness. This third power was 
the evolver of self-conscious character — the true demiurge in the 
process of nature — the logos dioikon — the active, to-order-setting 
word in the process of civilization. Thus antiquity not only 
knew two elements of nature's activity, but it knew that these two 
elements at times formed a third elementary power — the self-con- 
scious character. In their alternating sway of predominance and 
subservience the one elementary power mainly built the body; the 
other elementary power mainly built the seed-energy; but in their 
balanced union these two powers evolved the double-active, self- 
conscious character. Thus antiquity knew an organic, body-building 
power and an organic seed-energy, and it also knew a self-conscious 
character-power, and it distinguished these as building into organic 
extent, into the depth of seed-life and into the height of organic 
character. 

THE ORIGINAL GOD-CONSCIOUSNESS AND THE LATER GOD-IDEAS. 

The sibylline school, from which the Brahmanic cult emanated, never recognized 
any world-making Gods. It looked upon the process of nature as everlastingly automatic 
in its course of evolution, up to the origin of man's speaking powers. As causes of na- 
ture's motivity and mobility, it knew only universal tendencies and capacities, and indi- 
vidual character-powers, which proceeded automatically, but in accordance with princi- 
ples of life and of death. It knew cosmic order, plant and animal life to be products of 
universal tendencies and capacities and of individual character-powers, acting of neces- 
sity in accordance with the everlasting principles of creation. It knew that the Genius 
of Language made these principles knowable to the human mind; and knowing this, it; 
made the so-called WORD, VERBUM, LOGOS, OUM, etc., etc., representative of the 
Genius of Creation. 

The sibylline school at no time personified the CREATIVE PRINCIPLES; it only 
personified the various character-powers which had evolved the faculties of language in 
the human mind, and perhaps also some character-powers which the use of organic lan- 
guage had evolved. To sibylline thought, the original God-consciousness was the con- 
sciousness of CREATIVE PRINCIPLES, active in the human mind, as well as every- 
where in the procedures of life and of death. 

The personification-process, the prosopopeia-system of rhetoric, eventually led to 
misconceptions of the original God-consciousness. It ignored the non-personifiable crea- 
tive principles in the procedures of life and death, and it generated all kinds of God-ideas 
and hero-ideas, to which the half-baked intellects attributed individual existence. 

The sibylline school, however, knew no Gods which were not either mental powers, 
evolving the organs of language, or character-powers, by organic language evolved. 



The three words, Height, Depth and Extent, we should al- 
ways remember. 

In the Old Testament, Cain is the body-builder, going into 
EXTENT, Jacob the representative of seed-energy in DEPTH, 
and Solomon the representative of the fully evolved, self-conscious 
character in HEIGHT. These three characters in their union 
form a trichotomy. We will return to this subject in the chapter 
on the third element. 

All these factors, active in the way of life, antiquity connected 
with the sewerage-idea. It knew no life which was not going to 
waste and making offal. It knew that the waste of life at all times 
moved away from and toward the way of life, on both sides of it, 
on the planetary and solar sides. It knew that life gives and takes 
away something from planetary substance, and that it takes some- 
thing from solar substance and returns something to it. 

It knew sun and planet to stand as two connected poles in 
nature's sewerage-system. Between the poles' it knew life to move in 
its cyclic way, always from a seed-germ toward organic develop- 
ment, and back from organic development toward a seed-germ. In 
so moving, life was known to draw substance from both poles, and 
return substance toward both poles. The substance drawn from the 
planetary pole antiquity considered as mainly making for organic 
growth of the body, while the substance coming from the solar 
pole it considered as mainly making for seed-energy and character- 
evolution, which in human life might be called evolution of mind, 
when we consider mind to be the counterpart of the body. 

Thus antiquity distinguished between body-making and 
mind-making, in the universal fermentation-process. 

THE SO-CALLED SOUL, CONCEIVED AS A CHARACTER-GERM, i. e. AN ATOMIC 

CHARACTER-EVOLVING POWER IN LIFE, AND AS A 

FERMENT-GERM IN DEATH. 

Antiquity distinguished between character and form of life; 
it looked upon character as a mind-power founded in common 
sense, and rising into the height of native reason, and it looked 
upon the organic body as a special sense-power, by mind evolved 
mainly out of earthly substance. AVhat we call body, it knew as 
the outer form of life and as the enclosure of living character- 
power. And what we call mind, it knew as character-power. The 



former it knew as mainly the product of wet character-germs, and 
the latter as mainly the product of dry character-germs. The words 
"wet" and "dry" of course were used in a relative and not in an ab- 
solute way; the wet was not considered as altogether wet, but only 
as emanating from earthy substance and making for dry 
character, while the dry was considered as emanating 
from solar substance and making towards the moist, al- 
ways in the cyclic changes of character. The body was 
considered as the means to the evolution of character, 
and the character was considered as the body-developing power. 
The bod)', at the extinction of the character-germ, dies, and dying, 
it was considered as going to waste, as making offal, sewerage, 
etc., always subject to regeneration, if not immediately, by new 
character-germs feeding upon it and building within it, then by 
the slow process of disinfection or ultimate rapid combustion, or 
by other activity of inanimate ferment-centers. 




Illustration No. 8 

THE SUN AND MOON FACES, 
USED TO REPRESENT THE TWO 
OPPOSITE KINDS OF CHARACTER- 
POWER IN PROCEDURES OF LIFE 
AND OF DEATH— IN THE DIGES- 
TION PROCESS AND IN THE FER- 
MENTATION OF SEWERAGE. 



ILLUSTRATION S 

The old-time ideas about nature are important because they represent unknown 
facts, -which it is necessary to know. The study of these ideas, however, may ap- 
pear difficult and tiresome to the modern mind, which wants to do all its work with 
ease in an instant. It may therefore be well to help this study along by an old- 
time picture. 

Cut No. 8, from the sacerdotal art of antiquity, depicts both the idea of wet and cold 
and dry and hot ferment-germs, or so-called souls, in the life-producing process; as well 
as the fact that all life is a product of substance, from earth ascending and from sun 
descending. 

The radiating sun-like face represents the so-called dry soul or diapheromenal 
character-germ, which produces mainly mental powers. 

The moon-like face represents the so-called wet soul or sympheromenal char- 
acter-germ, which produces mainly bodily tissue. These two kinds of character-germs 
work between the hot-dry substance descending from the sun, shown in the 
upper part of the illustration, and the wet-cold, watery substance of the earth, 
shown in the lower part of the illustration. 



The earlier distinctions between mind and body were those 
of dry and wet souls, conceived as character-germs. The former, 
antiquity depicted as originating in a dry and hot fermentation 
of the solar character; the latter it depicted as a product of wet 
and comparatively cold fermentation of the planetary character. 
It knew a sun-descending and an earth-ascending character. It 
knew all life to be a compound of solar and earthly substance, and 
it looked upon character in which the solar substance predominat- 
ed as of a higher type than that in which the earthly substance 
predominated, (auge zera, pysche sophotate: the dry glow-center 
(evolves) character of superior knowing powers). 

The picture thus consists of four essential factors, two kinds of ferment-germs 
and two kinds of substantial activity. All these four factors are represented as 
double-active. 

The sun-face is surrounded by a nimbus, composed both of straight lines and waved 
lines, to indicate its double-active character — its diapheromenal sympheromenal char- 
acter. The moon-face is partly enclosed by two crescents, the one light and the 
other dark, in order to indicate its double-active character, — its sympheromenal dia- 
pheromenal character. The character between these two germs thus differs. In 
the one, the penetrating diapheromenon preponderates, in the other, the collecting 
sympheromenon. 

The watery substance of the earth is also shown as double-active by curved 
wave-lines, interspersed and alternating with straight lines, so as to show the dis- 
infection of earthly substance by diapheromenal penetration. 

The substance descending from the sun is also shown as double-active; the dia- 
pheromenal rays are enclosed on both sides by wavy cloud-lines, indicating the sym- 
pheromenal activity in connection with the diapheromenal activity, that is, the solar 
substance, when reaching the earth, is thus shown as changing its original fiery 
character into somewhat of a water-producing character. 

In the old-time cenception of fact, the sun was known to contain older waste 
of life than the earth; it was an old, abandoned graveyard, which was being rapid- 
ly restored to life by spontaneous combustion or fiery fermentation, while the 
earth was a graveyard yet in the making, part of which was being gradually restored 
to life by diapheromenal disinfection and slow-wet fermentation. 

The fiery, solar, as well as the wet, earthy substance in process of fermentation, 
finds unification or so-called at-one-making, by virtue of the two kinds of living 
character-germs, depicted in the sun and moon-faces. Thus all life was considered to 
be a compound of solar and earthly substance, the solar substance giving it more of 
a mental character, the earthly substance more of a bodily character, the solar 
combustion being considered as a more thorough restorative to bioplastic condition 
than the mere disinfection of earthly substance. 

We will find how near this idea comes to the truth when we study the polar- 
ization and refraction of light, and see its effect upon elementary types of life, 
their beautiful forms and colorings. 

The more closely we study the workings of cell-life by the light of modern 
knowledge, the more clearly we will see how thoroughly antiquity had studied the 
elementary and inner workings of nature. 

The sun and moon-faces were chosen to depict the two kinds of character-germs, 
active in the process of life, for the reason that the one was conceived as mainly 
productive of mental powers or reason-diffusing, while the other was conceived as main- 
ly productive of bodily powers and as sense-reflecting. The former germ-power dif- 
fused its own light automatically; the latter reflected only the light shed upon it by 

the former. 

54 



ALL CHARACTER-GERMS EXPEND THEIR ENERGY IN GIVING LIFE TO ORGANIC 

DEVELOPMENT. ORGANIC GROWTH DOES TO DEATH THE 

SEED-ENERGY FROM WHICH IT CAME. 

In accordance with this view of Fact, we may say that the 
organically developed life and mind, and especially the mind which 
has been intellectnalized by use of analytic language, has much 
special consciousness, that it knows much of detail, but that in 
acquiring this special knowledge it loses much, if not all, of its or- 
iginal knowing powers, its consciousness of seed-energy, and with 
it, its capacity for comprehension. In acquiring thinking faculties, 
the mind expends its seed-energy, and loses its consciousness of 
elementary powers. It comes to know the world as it appears to 
the senses, the bodily organs, the outer, special faculties of observa- 
tion, but it loses its consciousness of original mind-power, its con- 
sciousness of original causation. It knows what goes on in the 
organic development of life, but it does not know what goes on 
imperceptibly in seed-life. It cannot bring itself to know how all 
the special, organic faculties of living and knowing became con- 
centrated in one little germ. 

The sibylline school of antiquity held that this knowledge of 
germ-power was superior to the knowledge of the special organic 
powers. It is this superiority which the above Greek quotation 
expresses, as belonging to the dry soul or character-power. The 
same idea is expressed in the dictum "The WORD must die that 
the world may live", meaning that the original knowing power 
must die that the special knowing power may live, for organic 
society and civilized life in general need special knowledge and a 
type of language which can evolve this knowledge and which can 

It is to the sun-descending rays in the upper part of the illustration that such 
sayings refer as aridus fulgar mens sapientissima, or anima sicca jubar est sapien- 
tissimum, or auge zera, psyche sophotate. 

To the old-time students of nature, such words as diapheromenon sympheromenon 
had much the same meaning as the modern words electricity and magnetism, at least 
in as far as these modern words may convey the idea of penetrating energy and col- 
lecting energy. 

The old-time words, however, had a far wider range of meaning; they included 
vital and mental tendencies, which the modern words electricity and magnetism 
exclude. And again: The old-time words were known to represent inseparable 
counter-tendencies and capacities of substance, while the modern words electricity 
and magnetism are used as if these two powers in nature could exist apart from each 
other. 

In this line of thought also belongs the old-time argument that moisture impairs 
mentality: As atmospheric wetness destroys the reflective power of the mirror, so 
does it impair, not only the faculties of sight and hearing, but also all mental acti- 
vity. Therefore the nose of characteristic stupidity is placed upon the moon-face„ 
>vhich depicts the wet-germ character (hygrotes), in the above illustration. 

55 



deal with every kind of detail; and meaning also that this special 
type of language is evolved at the expense and to the undoing of 
that other type of language which can re-unite organic or special 
details with seed-energy, and the outer phaenomenal conceptions 
of things with the so-called A'VORD or logos. That which the 
character of seed-energy is to life, the character of the logos is to 
the organic knowing powers of man and to the evolution of his 
free-agency doing powers. 




Illustration No. 9 

THE TAI-KIH, FROM A ROMAN 
ENSIGN, DATING BACK TO THE 
TIME WHEN CHINESE LEARNING 
REACHED THE EMPIRE OF THE 
CAESARS. 

The Tai-kih is probably the oldest and most comprehensive ideogram which anti- 
quity has produced. It originated in the Fu-hsi school, in its connection with the Kua. 
In it centers the Great Learning of China, and about it revolve all the great works of 
ancient thought. If we can bring ourselves to understand the workings of this ideogram, 
we can come to know the imperceptible causes, active in the process of nature. We 
can understand the workings of seed-energy in the process of life, and in fact, of all 
character-centers in the world-process. We can make clear to ourselves the bi-polarity 
and double-activity of character-power, from which emanate the workings of life and of 
mind, and in which we must center our efforts of making an analysis of mind. 

The Tai-kih is the original key to the understanding of Fact — to the knowledge of 
natural causation as it is in itself. He who can understand the workings of the Tai-kih 
need not do, as do our pragmatists, guess at the causes of phaenomenal changes in na- 
ture, and form untenable theories and hypotheses, which delude the mind and cause it 
to substitute opinions for that gisty knowledge of Fact which is needed to make civiliza- 
tion a success. 

The Tai-kih is the touchstone of truth, by which each mind can test its own powers 
of the understanding; it represents the Chinese idea of the "world-egg", the archetype 
of all life, the original germ-power of cosmic order, extending itself from the fundamen- 
tal process of nature into the intellectualizing and civilizing processes; and in doing 
this, it assumes the character of the so-called creative WORD — the Christian LOGOS, 
which represents the intuitive or inspirational powers of mind, as evolving the powers 
of language which make civilization possible. 

According to the Fu-hsi school, in which the Tai-kih represented the elementary 
concentration of the powers of life in atomic seed-energy, this seed-energy seemingly 
did not transmit all its virtues along the way of evolution into the self-consciousness of 
man. It proceeded, by way of constant self-division, forward and backward, always di- 
viding its old energies, going partly into new life and partly falling backward into uni- 
versal consciousness. This self-division or death of the Tai-kih is the birth of the Kua. 
In the solid lines of the Kua live the old-time Tai-kih energies.' 

This same idea of self-division of creative powers in seed-energy has received world- 
wide recognition in antiquity. The ancient Americans represented the Tai-kih symbol 
on the back of their "world-turtle", giving the concentration of living powers a central 
location, making the feeling heart the home of the senses and not the thinking head. 

56 



KNOWLEDGE OF SEED-ENERGY 

To know seed-energy means to know, not only the imper- 
ceptible tendencies, capacities and characteristics of elementary 
substance, but it means also to know the very causes of the change- 
fulness of highly organic character-germs, as well as those in the 
■changefulness of inanimate ferment-centers, active in all dead sub- 
stance and preparing - it for some kind of regeneration. 

Seed-energy does not remain elementary; in the way of evo- 
lution it requires self-conscious, organic character, rising step by 
-step above the elementary level. 

In plant-life there is no self-conscious character, and even 
elementary consciousness is yet only a mere tendency; it is not 
yet an active capacity. In the rising steps of evolution, animal 
life becomes more and more self-conscious, and in the full evolu- 
tion of free-agency powers in the human mind, self-consciousness 
may be said to officiate as a determining - power. 

All other great cults of antiquity took a similar view of the evolution of seed-energy 
and its conversion into human consciousness. 

To the Herakleiteans, the powers of seed-energy — the Genius of creation — acted only 
under the pressure of necessity. Having accomplished successful work, self-division 
caused part of the seed-energy to metabole back toward the undercurrents. 

In the Vedas, when the Genius of Oum had done its work successfully, he stopped 
to admire himself, and receded from the height toward the depth, leaving his work of 
creation to take care of itself, we might say. 

In the Bible it seems that the creative power, which was the WORD, after having 
accomplished certain creative work, rested, and did not seem thereafter to have been 
the one universal and eternal determining-power in the life of man. It seems to have 
left the evolution of free-agency power in the control of other character-evolving genii, 
variously named and depicted. 

This world-wide idea of self-division in cyclic rising and receding of character-pow- 
ers brings us face to face with the question: Are the workings of seed-energy and of 
creative principles knowable in the all-there-is-to-them, or are they only partially know- 
able? Does the advancing way of evolution throw much backward that little may go 
forward; and is human consciousness consequently limited — or is it world-wide? 

The agnostics and pragmatists hold openly that human character and its self-con- 
sciousness know nothing of imperceptible causes, and that all human knowing-powers 
are vested in the organs of the body. 

The theologians, who have enough thinking powers to enter into the subject of 
trichotomy, take a view diametrically opposed to that of the pragmatists; they indulge 
in talk of Gods and souls, but their talk leads nowhere but to delusion of judgment and 
confusion of ideas. 

Full exposition of the workings of seed-energy alone can disprove the position of 
the pragmatists and of the agnostics; and that exposition can only succeed if the stu- 
dious mind has sufficient powers to concentrate all its special, word-bound consciousness 
into self-consciousness, and to follow the evolution of self-consciousness back into ele- 
mentary, universal consciousness. 

The most complex of organic types of life, as well as the simplest, has its origin in 
•concentrated seed-energy — in almost invisible atomic character-germs; — and all these 
•character-germs have certain tendencies, capacities and characteristics in common; all 



All the elementary workings of seed-energy modern thought 
calls unknowable, because modern language cannot well serve to 
elucidate it. The hope of making it known depends on the possi- 
bility and ability of resurrecting the old-time knowledge and way 
of using language. 

To make the world-process known means to make the work- 
ings of seed-energy known in their connection with the now 
known phaenomena. Early antiquity had better ways and means 
of knowing seed-energy than we have ; it used language in less 
analytic and more natural ways. It had mastered the subject. 
It is in the hope of mastering it again that we are here drawing 
extensively upon the knowledge of antiquity. 

are bipolar and double-active; all grow by digesting substance in accordance with fun- 
damental principles of assimilation and elimination; and this assimilation and elimina- 
tion is always of two kinds; it makes bodily, organic powers and individual, mental 
seed-powers. 

Seed-power is always a concentration of what we may call mental tendencies and 
capacities, no matter how elementary these tendencies and capacities are. nor how far 
removed from our modern ideas of mind and of consciousness. They differ only because 
they occupy different stages in the cycles of development and of evolution. The acorn, 
for instance, presents to our point of view no evidence of mental powers, and we are 
justified in saying that it has none, at least to our point of view; but yet all the fitness 
of survival which the oak presents to its environment is concentrated and embodied in 
the little seed-energy of the acorn. 

It matters little whether we call this seed-energy a mental power, a life-power, or 
even a soul, if we can bring our minds to realize that words used to depict the changeful 
world-process can only serve as hints at something which lies beyond the reach of fixed 
dictionary definitions. The one fact remains, that seed-energy, in the cycles of develop- 
ment and evolution, does different work from that done by the organic powers of life. 
The work done at the depth in the cycle of development differs from that done at its 
height. It differs as the nature of Springtime differs from that of the Fall, or as the 
activity of one pole in the magnet differs from -that of the other pole. The one pole; 
makes for distribution, the other for concentration of substance in the character-germs 
of life, as well as in the inanimate workings of the magnet. 

Bipolar and double-active character makes all of nature's workings a matter of 
counter-procedures. The one procedure in counter-activity always differs from the other, 
for the reason that the digestion-process taking place in bipolar character-germs alter- 
nates, and produces different results in the same digest or ferment center: not only in 
the digestion-process of life, but also in the fermentation-process of sewerage-substance. 
The alternating digestion-process at one pole of the digest-center produces bodily or- 
ganic tissue, and at the other pole it produces seed-energy, just as the character-centers 
in the fermentation-process produce the opposite effects of concentration and distribution 
at opposite poles. This difference in digestion underlies all cyclic changes. Every living 
individual has twofold digestion-powers; the one is a body-builder and the other is a 
mind-maker. The body has limited mental powers; the mind has a limited amount of 
bodily tissue. 

The digestion of substance, which produces the seed, differs from the digestion of 
substance, which produces the body, inasmuch as the former concentrates the living 
powers into but little tissue, while the latter extends the living power into organic de- 
velopment, and embodies but little mind in a good deal of tissue. 

In the course of evolution, the former digesting power makes for the evolution of 
reasoning powers and of character, while the latter makes for the evolution of sensible 



Our present kind of knowledge, which the sibylline school 
of antiquity considered shell-knowledge — body knowledge — ,i. e. 
knowledge belonging to the death-going body and its senses, it 
knew to be diametrically opposed to the knowledge of seed-energy 
and of character-evolving power. These two kinds of knowledge 
were always represented as occupying" opposite positions in the 
rhetorical zodiac. The sibylline school considered sense-know- 
ledge as diametrically opposed to knowledge of reason. It distin- 
guished between bodily sense and reasoning character. The rea- 
soning, determining and character-evolving power it considered 
as divine, and the sense or body-knowledge it considered as earthly 
or human. To the former it alluded by all kinds of words denoting- 
soul-ideas, but the soul-ideas always referred to substantial seed- 
energy and atomic character-germs of life, if we may use the word 
"atomic" to denote foci in which life's activity is generated. But 
not only the character-evolving - power, but even the changeful, 

tissue and of bodily housings, which the character-power inhabits. Since the seed-en- 
ergy in elementary life makes for the evolution of reasoning and character-powers, we 
may as well assume that the most elementary seed has mental tendencies, which, in the 
course of evolution, can be converted into actual capacities, and we may reasonably 
call seed-energy a mind-power. 

The words mind and soul, as applied to a low order of vegetable and animal life, 
may appear as foolish to the so-called realists as does the theological term God, when 
applied to the process of nature. This foolishness arises only in the modern folly of 
attaching hidebound definitions to words which have a world-wide meaning. When 
speaking of the world-process, words can only figure as hints to the open mind, which 
can connect its own changeful knowing and doing powers with the one chain of natural 
causation, and can bring itself to realize that the powers of life and the forces of death 
constantly interact in digest-centers, and that so interacting, they constantly change 
from the one into the other. The forces of death become life-sustaining powers, under 
the control of character, and the dead things come to life in the process of digestion. 
The non-vital forces are only apparently devoid of life; the non-mental things are only 
apparently devoid of consciousness; the tendencies to consciousness are latent within 
everything; consciousness is a universal characteristic of substance. That seed-energy 
which is apparently, and for the time being perhaps actually devoid of mental powers, 
does actually produce mental powers in the cyclic course of evolution, and hence we 
may be justified in saying that consciousness and mental powers are latent character- 
istics of seed-energy, and we must not balk when antiquity uses the word PSYCHE in a 
world-wide sense, to denote the character-power of seed-energy. 

In explaining the workings of the Tai-kih ideogram, we must first bring ourselves to 
realize that it represents the atomic pivot — the world-axis, — for the reason that all 
cyclic procedures in the development and evolution of life, as well as in the envelop- 
ment and involution of life's powers in sewerage-work, are caused by atomic activity. 
The invisible atom or character-power, in the procedures of life as well as in those of 
death, does the visible work, by ways and means of fermentation and digestion. 

Atomic character-germs are the active powers in the generation and propagation of 
all types of life. 

All types of life originate in the focalized concentration of the individual and special 
powers of life, which constantly interact with the universal tendencies, capacities or 
forces of death. The maintenance of life is a continuous but alternating assimilation 



inanimate ferment-centers, coming from the solar side when mak- 
ing for the regeneration of sewerage-substance, were depicted in 
antiquity as acquiring some kind of soul-power, and acquiring this 
power, they were sometimes deified and represented as divine 
personifications. This conception led to the old-time idea of pal- 
ingenesis. 

The difference between knowledge of the senses and know- 
ledge of reason, of native, self-conscious reason', as the sibylline 
school conceived it, is virtually the difference between "how" and 
"why"; it is the difference between agnosticism and metagnosti- 
cism. 

While the agnostic says: We do not know the unseen world; 
we have no conception of creative reason; we can only have an 
indirect or negative knowledge of the imperceptible causes in na- 
ture, the metagnostic seems to say: We can also have an imme- 
diate, positive, absolute knowledge of these imperceptible causes. 
The medieval metaphysicians entertained the same idea, but they 
failed to prove it. The theological inspiration theory is also based 
tipon similar views, but it does not contain any rational grounds 
for such views. Inspiration from the causes of life, active in the 
world-process, might be a reasonable idea, but inspiration fur- 
nished by some absentee God, existing only in theological imagin- 
ings, is quite another thing. Knowledge comes whence comes 
life; the causes of life are the causes of knowledge. 

and elimination-process; it is a two-fold process — -a mental and physical digestion-pro- 
cess. That which has character to sustain the order of life is assimilated, while that 
which has no such character is eliminated by individual character-germs. 

The universal and individual forces of life and of death circulate about and through 
individual character-centers, hence the Tai-kih, which represents character-centers in a 
general way, is known as the axis of the world. 

The Tai-kih may or may not be the best ideogram of character-centers, but coming, 
•as it does, from the Fu-hsi school, we will do well to consider it favorably, until we find 
whether or not the microscopic investigation of cell-life proves it a true ideogram of the 
workings of digestion-centers. 

The Tai-kih is a symbol. All the genuine, old-time symbols are intended to repre- 
sent the elementary activity of natural causation. This the Tai-kih presumably does. 
It is intended to represent in a general, symbolic way, the workings of the digest-center 
in which all life originates. 

The elementary workings of life closely adhere to the elementary workings of sub- 
stance, as we will see hereafter, and this adherence is demonstrated in the case of the 
Tai-kih, to some extent. The polarization of light, which shows the elementary workings 
of substance, plainly shows the Tai-kih form. (See the illustration in the appendix.) 

But while the Tai-kih form is visible in the polarization of colored light, it is not 
visible in colorless cell-life under the microscope, and it remains to be seen whether or 
not all cell-life is constituted as this symbol indicates. In either case the Tai-kih will 
serve its purpose; it is an excellent means of illustrating the elementary workings of 



There are ways of knowing the causes of life and of know- 
ledge, active in the .world-process, and one of these ways is the 
revival of living consciousness, which accompanies the power of 
life from its elementary seed-energy to the height of its organic 
character. It is this consciousness which the evolution of the- 
analytically thinking consciousness has obscured and done to death. 

THE KNOWABILITY OF SEED-ENERGY. 

If we can revive the living consciousness, we can know the 
world-process; we can know why simple seed-life embodies organ- 
izing powers. If we can know it, we should be able to prove it 
by finding words to make it known to others. 

The reason why we live and why we can know what is going' on. 
in the world-process is embodied in the character of seed-energy. 
It is character-power which does the to-order-setting in the world; 
it focalizes, unifies and embodies the elementary counterforces, 
active throughout nature. It forms elementary ferment-germs, and 
it converts these in the way of evolution into digestive powers, of 
simple life to begin with, and of complex, organic life eventually. 

life, the causes of alternating digestion in body and mind-making, and the eventual 
metaboling from one nucleus to the other, which causes the self-division in cell-life. 

The Tai-kih-symbol consists of two Tadpole-designs, the one blue, the other red; the 
one making for masculine, the other for feminine life; both enclosed in one housing, 
and divided by a procedure-sign. Each tadpole has an eye or nucleus, in which the di- 
gestive work is done. This nucleus is bipolar and double-active at each pole; it assimi- 
lates at one pole, while it eliminates at the other, and it alternates its polar workings. 

The Tai-kih-ideogram must not be conceived as a mere diagram, having only mathe- 
matical extension and no thickness; but it must be considered as representing an ap- 
proximately spherical form, which, by reason of biaxiality, eventually assumes the egg- 
form — the form of the archetype of life. 

The Tai-kih of this form is surrounded by what modern science would call the elec- 
tromagnetic field, or what the early Herakleiteans knew as the PERIECHON, the double- 
active, protoplastic atmosphere; and upon this protoplastic environment it draws for 
substance, and into it it eliminates waste when growing. 

Only one of the two tadpoles in the Tai-kih ever starts the growth; the nucleus in 
the other remains apparently dormant. It is in part consumed by the growing tadpole 
or shoved aside, converted into a rib, it is said, figuratively speaking. Yet this dormant 
tadpole is never dead. While its body disappears, its nucleus gains power. While the 
nucleus in the red tadpole grows in extension, building up bodily, organic power, that 
in the blue tadpole gathers seed-energy, or vice versa. As the growing tadpole ap- 
proaches the fullness of its development, the digestion-power of its nucleus becomes 
exhausted, and that of the dormant nucleus awakens and begins its work of digestion. 
Eventually self-division results. All of this is clearly notable in the workings of cell-life. 

Nature has a provision, which causes germs of life to place their poles sunward and 
earthward, and these poles draw alternately on the substance of the sun and the sub- 
stance of the earth. As they draw in the one way or the other, so do these poles nourish 
bodily and mental powers of one kind or another. The provision of nature to point the 
poles of germ-life sunward and earthward is carried into organic development, and an 
evidence of it may be seen in the chalaza of the chicken-egg. 



Character-power controls evolution, from the simplest to the 
highest type of organic life, and it undergoes many changes in this 
course of evolution. As organic complexity advances, step by step, 
by reason of its character-power, so does every organic type of life 
•embody its special powers in seed-energy, so does it preserve the 
character which caused its growth and through it, the power to re- 
generate itself. 

Character-power is the first and original cause of creation. Its 
changefulness is constantly re-embodied in seed-energy. Character- 
power does the work of the digestion which creates and maintains 
life. It is the immortal power which, by its own chang-efulness, 
carries along the work of development and evolution. 

It is character-power which causes the body to grow as it does. 
The body with its faculties of sense and sensible knowing powers 
dies, but the immortal character-power carries along the reason of 
living, by embodying itself in seed-energy. 

Character-power sheds its organic body as the snake sheds its 
skin. 

Darwin, Huxley and Haeckel ignored character-power in their 
evolution-theories, and no modern thinker has ever mentioned it. 

In cell-life, as in the Chinese idea of the tadpoles in the Tai-kih, digestion is double- 
active: it alternates from one pole of the nucleus to the other. It draws alternatingly 
on the solar substance above and on the earthy substance below. Drawing in the one 
direction, it grows in bodily, organic powers, and drawing in the other direction, it 
grows in character-power. And this character-power evolves seed-energy when the 
above described self-division takes place; that is, the nucleus in the fully developed 
tadpole also divides itself and forms two new nuclei in the divided tadpole, thus restor- 
ing the biaxial Tai-kih character and perpetuating the process of cell-development and 
of life. 

Modern learning pays little attention to the alternations of polarity in digestive foci. 
It does not realize that the morning digestion in the human stomach is of an opposite 
kind to the evening digestion. Antiquity, however, thoroughly understood this fact. It 
understood the cyclic changes of life in seed-development, as well as in the development 
of the organic body. It knew that the PERIECHON or protoplastic environment of life 
underwent cyclic changes; daily, monthly, annually; and it also knew that these cyclic 
changes without, together with the cyclic, alternating polarity within the character-germ, 
started the life either of the red or of the blue tadpole, and thus produced either mascu- 
line or feminine life. 

The facts to be remembered in regard to the ancient Chinese idea regarding the or- 
iginal causes of cosmic order and life are: 

First — Focalization of counter-active elements in individual digest-centers is the 

active cause of both cosmic order and life. 
Second — All individual digest-centers are bipolar and double-active at each pole. 
Third — The digest-center is the axis of evolution, but it has biaxial tendencies, 
and actually divides itself, making all digest-centers in life biaxial 
and productive of either masculine or feminine life. 
Fourth — Only one of the two nuclei in biaxial germs grows at a time, and growing, 
it makes for self-division. When its growth stops, the other nucleus 
begins its growth, and growing, it makes for division of the two tad- 
poles in the Tai-kih. 



Hence the world, which only knows what it hears, has not been 
made familiar with it, and still believes that Huxley told all the 
knowable truth about evolution, and that character-power is un- 
knowable. The modern mind which cannot think for itself always 
falls back upon Huxley, who had the last popular say upon the un- 
knowability of Fact. 

If we can know what takes place in seed-energy, we can know 
the character-power which causes all existing things to grow, and 
we can know original causes. 

Seed-energy is much like the magnetic needle; its eharacter- 
power is active without undergoing any apparent changes. Our 
special faculties of sense-perception cannot furnish us any know- 
ledge of what takes place in seed-energy, hence the activity of seed- 
energy must ever remain a closed book to those scientists who de- 
duce their knowledge of nature from observations of her outer 
workings. 

Our special senses, however, are only a part of our mental 
equipment. They were evolved out of common sense — out of ele- 
mentary, living consciousness — as were all special faculties and 
powers of mind. Among the powers so evolved are our reasoning" 
powers and the self-consciousness of our own human character. If 
we can trace our reasoning powers to their origin, we can enter 
into the imperceptible workings of seed-energy. This tracing" back 

Fifth — The division of the two tadpoles results in the self-division of both, and 

makes the resulting tadpoles again biaxial. 
Sixth — The continuation of the alternating self-division in each digest-center, and 
of the other self-division between the two digest-centers builds up the 
tissue in all types of life in nature, as explained in illustrations to 
cell-life hereafter. 
The Tai-kih-ideas are in part verified by the theories of modern evolutionists, but 
the process of digestion, so far, has not been connected with those theories. Much is 
known of bipolarity and biaxiality, but not in connection with the digestion or fermenta- 
tion process. If the Tai-kih-symbol is a correct representation of that process, it must 
be possible to verify it in connection with all phaenomenal changes, such as the work- 
ings of light, heat, electricity, etc.. as well as those of life. 

Modern thinkers have struggled with the ideas of bipolarity and metaboling, but 
none, as yet, have arrived at the conclusions of the ancient Chinese and of the sibylline 
school in general. None, so far, have shown that the metaboling of polar activity in 
each nucleus alternately builds up body and mind, while the metaboling of the power of 
one nucleus into the power of the other nucleus causes the self-division with which 
Darwin and Haeckel have made the world familiar. Self-division of cell-life builds up 
all organic bodies, as every evolutionist now knows, but the causes of self-division are 
unknown, and these causes the Tai-kih attempts to explain by biaxiality, which presum- 
ably characterizes all seed-energy in its ANODOS — in its way toward organic develop- 
ment. 

I will return to the subject of the Tai-kih later, in connection with the Kua. 



is merely a reasoning from cause to consequence. The ability to so 
reason is part of our mental equipment, but it is, unfortunately, the 
very part which has been utterly neglected by all historic ways and 
means of education. It is because of this neglect that no modern 
thinker can claim full) 7 evolved ability to reason from cause to con- 
sequence and to do the most important of all mental work as it 
should be done. 

Reasoning from cause to consequence is an entirely different 
process of mind from that which modern learning calls reasoning. 
It is a twofold digestive process, which first prepares judgments in 
the proper, now unknown way, and which then re-digests those 
judgments in self-consciousness, weighing the products of the first 
mental digestion, assimilating that which has suitable character 
and eliminating that which has no such character, on precisely the 
same principles of procedure as those which govern the creative 
work in nature's activity. 

If we can learn to reason in accordance with creative princi- 
ples, we can learn to know the inner workings of seed-energy, the 
how and why of its development and evolution. The knowledge 




Illustration No. 10 

A DOUBLE ACTIVE CROSS, REP- 
RESENTING THE ATOMIC AND 
HENCE THE UNIVERSAL DOUBLE 
ACTIVITY IN ALL OP NATURE'S 
WORKINGS. 



A double-cross from ancient Mexico, (after Dupais) symbolically represents the 
universal and individual characteristics in the world-process and in natural causation. 
It may aid us in understanding the old-time ideas which all the world at one time had 
in common; it may aid in making that known which is now considered unknowable, 
viz: the imperceptible causes of nature's activity, which underlie all perceptible effects 
— all phaenomena. 

Here the many simultaneous changes, which take place in the undercurrents of the 
universal fermentation-process, are condensed into one ideogram, in order to enable the 



64 



of creative principles is not inaccessible to the human mind; on the 
contrary, these principles are active in the daily life of man, and 
they arise in human self-consciousness. 

Creative principles govern the procedures in all fermentation 
and digestion. To understand the process of digestion means to 
understand creative principles. The work of digestion is the uni- 
versal and individual work of creation. In it the order of life arises, 
and by it the order of life is maintained, physically, mentally and 
intellectually. 

mind to collect in one comprehensive idea the many detailed statements which it is ne- 
cessary to make, for the purpose of elucidating the changeful subject by analytic and 
statical words. 

This ideogram is conceived on strictly sibylline lines, and its symbolic value is 
greater than that of any other one pictorial representation of the same subject, for 
the reason that it goes further into depicting the details of nature's elementary work 
than do the crosses of the Old World. It depicts elementary duality, the forces col- 
lecting life's offal and the forces distributing it. It depicts these two forces as united 
but counter-active to each other, and hence the bi-polarity of all things. It does this 
by reversing the elbows of the double arms, to indicate a counter-active revolving 
about the same center, viz: the cyclic counter-procedures in the undercurrents of 
nature's activity, as they occur in each individual thing, accompanied by correspond- 
ing inward and outward radiation, from and to its character-center, a radiation which 
the arms represent, for all atoms of substantial existence are made out of or 
characterized by straight-line radiation and circular movements about a character- 
center. 

The bent arms of the double-cross show the bi-polarity at the ends of all four 
double arms, the one bend indicating circular movement and the other radiating move- 
ment, in a way peculiar to American ideograms. 

We have here, then, the idea of diapheromenal sympheromenal union of element- 
ary activity, as the Greeks understood it, or the union of electricity and magnetism, as 
we might say, from the modern point of view, if we consider electricity and magnetism 
to be the two elements in the undercurrents of all existence. The inward-bent elbows 
at the ends of the double arms indicate the collective activity, such as occurs in and 
about planets; the outward-pointing ends of the elbows indicate the radiating solar 
activity. The union of these two, then, represents the double activity of our atmos- 
pheric environment, its tendencies to hot and dry and to wet and cold fermentation or 
change of substance. 

The ancient Americans had a peculiarly effective way of depicting the elementary 
counter-activity, the radiating diapheromenon and the circling sympheromenon, by dis- 
sipating flame and by solidifying circle. It is this flame-and-circle-representation which 
appears suggested at the points of the eight elbows, taking the place of hands, to give 
the idea of elementary doing-powers in action and reaction, making for both fire and 
water at the same time, that is, having a tendency to ascend and descend in the one 
process of fermentation. These ascending and descending tendencies in this cross ap- 
pear as balanced, to indicate the protoplastic conditions which surround the central liv- 
ing character affixed in the cross. This cross, then, corresponds to the Greek THYMOS- 
idea, as the core of the word ANATHYM I ASIS, viz: the balanced union of earthy moist- 
ure and solar heat, as bioplasm, characterizing elementary life. Our word "blood-warm" 
might correspond to the same idea — not too much dissipating heat, not too much cold 
and solidifying moisture, but these two tendencies in equilibrium, making elementary 
protoplasm. 

So far the symbolic representation of the universal characteristics of nature's mo- 
tivity; now the individual characteristics. 

65 



The world-process is a process of digestion, proceeding in ac- 
cordance with principles of assimilation, elimination and concen- 
tration in character-centers. The human mind has an active, self- 
conscious character-center. If thought pays attention to its work- 
ings, and uses the proper words in the proper way to represent 
these workings, then thought can make known what goes on in 
seed-energy. 

Therefore said Herakleitos "I seek myself" i. e. in the world- 
process. Therefore also said the Greeks "Gnothi seauton" — know 
thyself. The apparently inactive seed-energy is constantly active 
in digesting substance. It is only this digestion which preserves 
seed-life, and the changes in this digestion cause it to reproduce 

At the crossing-point of the four double arms appears a mythical figure, descriptive 
of living character-centers, indicating the union between the elementary, inanimate 
activity of nature and its animate workings; — the inseparable union of life and death. 

This figure is of an organic nature, and ornamented with the view of describing 
organic character and its reciprocal giving and taking, based on the necessity of acting 
in accordance with elementary principles, such as appears in the Tyche and Heimarmene- 
ideas of the Greeks. 

The one arm of the figure points to doing the work of reason; the other to doing 
the work of sense. This figure, in connection with the double-active cross, virtually 
represents the same idea as does the Egyptian Sphinx. The word "sphinx" literally 
means "double crossings in the way of evolution." 

When we come to look into the subject of dialectics, ethics, finance and politics, 
etc., we will find this and other living ideograms of unexpected service. The Riddle of 
the Sphinx — the doing of the right thing at the right time in a great and growing civil- 
ization — probably never will be solved without the ideograms, into the meaning of 
which antiquity had crystallized the experience of ages. 

The many other lines on the cross, descriptive of the organic workings of nature, 
need not occupy us just now, as we are only dealing with the elementary workings of 
the world-process for the present, and besides, the ancient American idea of the causes 
of organic development and evolution are very much more clearly and minutely repre- 
sented in other American crosses and ideograms than on this. That which is of special 
interest to our purpose is the CROSSING-POINT, which appears depicted at the breast 
of the figure on the cross, as a face suspended by a chain from the neck of the figure. 
This face, representative of the CROSSING-POINT, is almost identical with the 
Zoroastrian representation of the same subject — the Ahura Mazda idea — and therefore 
represents the creative power in the process of nature and the so-called creative WORD 
— HONOVER, or the Christian LOGOS-idea — as the creative power or Genius of crea- 
tion in the process of civilization. 

The CROSSING-POINT, as the life-generating focus, is the one thing in which the 
sibylline school of thought concentrates all observations and experiences. It is that 
which I have here called glow-center, character-center, nucleus, nucleolus; it is the 
ferment-center in all dead substance and the digesting center in all of life's activity; 
and this CROSSING-POINT, in connection with the double arms depicted in this ideo- 
gram, will eventually show us just how the digestive workings of nature proceed in 
fourfold, double-active ways to produce living-power, mental and intellectual activity. 
It will show us this when we come to examine the workings of cell-life, its digestion 
and self-division, and the fact that every act of nature, life or mind is accompanied by 
a counter-action, and results in a reaction, which in its turn also is accompanied by 
another counter-action, thus making four procedures, as indicated in the four double- 
active arms of the cross. 

66 



organic life. It is the character-work in the process of digestion 
which we must know, in order to know the original causes of life 
and of knowledge. 

It is the how and why the world moves as it does which I am 
here trying to make clear. If I succeed, I can make the world- 
process known. I hold that we can have absolute and immediate 
knowing power of the reason why the work of creation proceeds 
as it does, for our living consciousness stands immediately con- 
nected with the character-work in creation. The world does not 
have an explicit knowledge of this reason at present, because ana- 
lytic language leads the attention of thought away from the living 
character-consciousness. Analytic and specially sensible know- 
ledge is developed at the expense of character-knowledge and of 
common sense. Analytic language is developed at the expense 
and to the undoing of that organic language which can deal with 
character and its common-sense foundation. Organic language 
has been pushed out of use by analytic, special sense-language, 
and for this reason, the elementary, implicit knowing powers of 
the thinking world have not been evolved, and the world-process, 
the fundamental principles of life and of death, and the reason of 
creation have been obscured, lost sight of, and consigned to oblivi- 
on, perhaps to remain unknown. 

CAUSE AND EFFECT ARE ONLY DIFFERENT ASPECTS OF THE SAME FACT — 
OF THE SAME LINK IN THE CHAIN OF NATURAL CAUSATION. 

Prehistoric ages held that cause and effect are the same thing. 
As the cause, so the effect; as the effect, so the cause. Simple ef- 

I have forgotten to mention that the double arms, as shown in the above ideogram, 
represent the self-division-idea, and the points at the bend of the recurvant elbows rep- 
resent the special polar activity in its alternating changefulness. 

The explanation of the above cross, here given, may not be sufficiently explicit to 
make its full meaning readily understood. Words, as here used, are only hints to the 
mind, and each mind must work out symbolized subjects for itself. The mind, which; 
cannot understand the meaning of this cross, with the help of the limited explanation 
here given, will not be able to understand the workings of polarized and refracted light, 
for light works in elementary ways, and these very ways are represented in the arms 
of this cross-symbol. 

The mind, which cannot understand the elementary workings of light, heat, elec- 
tricity, magnetism, or other elementary activity in the undercurrents of nature, cannot 
understand the fermentation and digestion-process, and it certainly cannot understand 
the elementary energies in the way of life's development and evolution. 

The universal characteristics of nature's activity must be understood before the 
individual characteristics can be comprehended. 

The subject of CROSSING-POINTS and other individual features of fact, repre- 
sented by the figure on the cross, are a far more difficult study than that of elementary 
characteristics. 

The illustrations given further on will throw much more light on this subject, so 
that it is not necessary to dwell longer upon it here. 

67 



fects have simple causes; highly organic effects have highly organic 
causes. Holding this, the sibylline school knew of no God, active 
in the elementary workings of nature. It looked upon these work- 
ings as preparing the ground for human evolution, in accordance 
with the principles of life and of death. It never deified the causes 
which prepared sewerage for the work of life, or which evolved life 
up to the height of animal existence. From its point of view, the 
cause which made the animal was of a mere animal nature, and 
called for no reverence on the part of man. Therefore the sibylline 
school began its deification with the evolution of human character 
out of animal character; and it knew language to be the cause of 





ILLUSTRATIONS 11 and 12 

TWO SECTIONAL VIEWS OF HAILSTONES, ILLUSTRATING THE WORKING 
OF CHARACTER-CENTERS, IN CONNECTION WITH THE TWO ELEMENTARY 
TENDENCIES OR FORCES IN NATURE. 

The inner formation of the hailstone (11) appears as a large circle, enclosing the 
radiating power emanating from a small circle. It has much the same appearance as 
an elementary cell of life, seen under the microscope. The two elementary forces 
which produce the hailstone also produce elementary cell-life. The difference between 
hailstone-formation and that of cell-life is that of a different power of digestion in its 
character-center. 

The elementary forces we can describe as diapheromenal sympheromenal, or as; 
electromagnetic, but we must bear in mind that whatever we may call them, the one> 
proceeds by circular motion, the other by radiating in straight-line direction, and we' 
must also remember that both forces are double-active and alternating in predominance 
and subservience. They act and they react, and there is a counter-action to both action 
and reaction; that is, they proceed at the expense of each other. They first form the 
little nucleus within the larger circle, by radiation from the crossing-point and by 
checking this radiation; then the checked radiating power in the crossing-point receives 
reinforcement or nourishment from the electromagnetic field without, and breaks 
through its first magnetic confines, to be again checked by the magnetic counter-activity 
and again enclosed, this time by what antiquity knew as an ANAMMA, virtually a mag- 
netic band, plainly seen in the cut. 

The hailstone thus owes its origin, as do all things, to some character-center, work- 
ing from within outward, as does the digestive work of cell-centers in cell-life, up to a given 
limit, set by the circular, magnetic, enclosing power. 

6S 



this evolution. Therefore also was the WORD, the Logos, Hono- 
ver, Oum, etc., considered and deified as the cause of creation — of 
human creation. 

The causes which gave man the power to embody living con- 
sciousness — the reason of living — in language were deified, and 
these causes were always character-powers, active in human self- 
oonsciousness. The organs of speech were evolved in the human 
body; they were effects of creative causation. Where the effect, 
there the cause. From the character-power which created the or- 
gans of speech emanated the gift of language ; so held the sibylline 
school, in all its branches. But that character-power acted in ac- 
cordance with creative principles — in accordance with principles 
of life and of death, — and these principles controlled the unending 
process of nature. They were the foundation of all creative work, 
but they had no personifiable character. 

THE ORIGIN OF THE GOD-CONSCIOUSNESS 

The original God-consciousness, with the sibylline school, was 
the consciousness of creative principles ; and the God-consciousness 
which this school personified, was that one-time character-power 
in man, which evolved the organs of speech. 

According to this school, the creative character-power, by the 
gift of language, enabled man to embody the consciousness, inher- 
ent in the powers of life, and the possibility of this embodiment 
gave man superstructural knowing powers and the ability to evolve 
free-agency character; that is, the ability to act in accordance with 
creative principles of procedure, in guiding his own conduct and in 
establishing organic relationship between man and man — in orga- 
nizing - societv — in civilizing" mankind. 

In order to understand the workings of the causes of creation, 
we need only relearn the lost art of embodying living conscious- 
ness in spoken language. 

The fermentation, if we may so call it, in the hailstone-formation, is thus quite 
similar to the digestion in elementary cell-life. 

The outer crystals, which adhere to the inner sphere, are formed by the descent of 
the originally spherical form, falling from the upper strata of the atmosphere, where 1 
it is formed, through the clouds beneath. The character-centers in the upper atmos- 
phere, which form the core of the hailstone, are of a different kind from those which 
cause the crystallization of ice about the core. 

By these two hailstones, we may see that the elementary forces of inanimate nature 
have character and form, much like the powers of life, active in the formation of cells 
and of all animal tissue. The elementary, non-vital fermentation proceeds as does the 
vital digestion. 

It may not be generally known that the hail-producing clouds usually rise suddenly 
far above the ordinary cloud-levels, since these observations have only been made re- 
cently, in a few instances. 

The hailstones, here represented, are shown of less than actual size, fallen in 
France, and investigated there by local scientists. 



Everybody can give expression, by dictionary words, to his 
ideas and opinions, but no man by these words can embody the 
reason of living and of dying. The modern grammatical languages 
ma)' enable the mind to embody sense-knowledge and ideas regard- 
ing it, in words, but they do not enable the thinking ego to so em- 
body the reason of living, for grammatical language has no true 
character-power. It has dropped the prosopopeia-system, which 
could and did represent character-power. 

The thinking ego, at the present stage of its mental develop- 
ment, can at best use words only as hints to the living self; and it 
can do this only if it is not inflated with self-sufficiency and with 
the conceit that its ideas are truly representative of Fact. 




ILLUSTRATION 13 
THE SPIRITUAL DIONYSOS, AS PATH- 
FINDER IN THE WAY OF REASON- 
ABLENESS, AND THE PHYSICAL 
SILEN, AS THE ONE-TIME EDUCATOR 
OF THE FACULTIES OF SENSE, BUT 
NOW AS GOING TOWARDS DEGENER- 
ACY. 



Dionysos and Silen are here produced only to draw the attention of thought to the 
old-time idea of the difference between the REASONABLE and the SENSIBLE workings 
of mind. Both Dionysos and Silen figure as educators of mankind in mythical stories. 
The latter is a means-developer, who labors to make the world physically sensible and 
to enable it to use the opportunities of its environment, as is necessary for the mainten- 
ance of civilized life. The former is a character-evolver, who labors to bring mankind 
into the right and reasonable way of using the means at its command. 

As the work of Silen draws to a close, the work of Dionysos begins. Both educators 
of mankind have a beginning, a climax and a stage of degeneracy, moving through the 
cyclic course of intellectual and social development. 

The remarks here made regarding these characters are not intended to explain their 
work in detail, as did the ancient stories; they are only intended to make the stories in- 
telligible in as far as they have a bearing upon our subject, in as far as they deal with 
the changeful requirements of man's knowing powers for the work of civilization, as an- 
tiquity understood it and as it should be understood. The mythical way of depicting 
Fact is to some minds more easily understood than the prosaic, grammatical way, and 
it is for this reason that these mythical characters are here introduced. The mythical 
stories do not represent Silen and Dionysos as personifying the best of human knowing, 
powers, but rather as characterizing the average mentality of mankind and the attempt- 
ed improvements in the manner of educational and disciplinary endeavors. These myth- 
ical personifications of REASONABLENESS and of SENSE were conceived as working 



One of the first steps which the thinking mind must take to- 
wards a knowledge of natural causation, is that of distinguishing 
between reason and sense, between self-conscious character-know- 
ledge and sense-knowledge, between the consciousness which ema- 
nates directly from the powers of life, and that special-sense con- 
sciousness which stands only indirectly connected with those pow- 
ers. (See illustration of Silenos and Dionysos). 

CHARACTER-KNOWLEDGE 

Self-conscious character-knowledge emanates directly from 
the life-evolving powers in the process of nature — from the germ- 
in unconventional, unsystematized ways in the public mind, at a certain stage of intel- 
lectually hidebound development. 

Word-vested, hidebound ideas are the conventionally recognized powers, which con- 
trol civilization when learning comes into control of mental development. 

The public mind is not always in strict accord with the learnedly established regime. 
It holds naturally to the promptings of reasonableness and of sensibleness. Thus hold- 
ing, it joins the THIASOS of Dionysos, the love-feast in the propaganda for freedom from 
conventional shackles, and revival of that enthusiasm which the free-agency mind natur- 
ally conceives for the recognized leadership of right and reason. 

Dionysos, the mythical genius of reasonableness, appears in the propaganda as an 
intellectual offshoot of NATIVE REASON, and Silen as a special bi-product of COMMON 
SENSE. 

What historic archaeologists tell and teach about Dionysos and Silen we must lay 
aside as a batch of conventional opinions, which differ widely from the original concep- 
tions which gave birth to these two mythical characters. The old-time character-stories 
describe their origin and career, for the purpose of depicting certain mental factors ac- 
tive in the intellectual and social evolution; and these descriptions have nothing in com- 
mon with any historic conceptions, ancient or modern; therefore we should attach no 
importance to them. Nor should we accept the idea of Herakleitos regarding the Diony- 
sos movement as gospel truth. 

Herakleitos, like Moses and Peleus, was a mudborn genius, a mere means-developer, 
who, being unable to build into the Height of free-agency powers, railed at the Joy of 
Living. He saw that wine, women and song bring ruin to weaklings of character, and 
having only elementary reasoning powers, he sought to remedy this matter by reducing 
the highly organic workings of life to the level of elementary principle, instead of trying 
to strengthen character, so as to hold it to the free-agency Height. 

The dogmatic, mudborn mind ever endeavors to pull down the freedom of highly 
evolved self-conscious character, and force it into some ideal strait-jacket, which pre- 
tends to represent the elementary principles. 

DOGMATIC thought is the intellectual antipode of the EMPIRIC type of intellectu- 
ality; the former confines its activities to burrowing about the foundation of life in 
search of elementary principles, while the latter ignores these principles entirely. Be- 
tween these two mental extremes there always enters a third tendency of mind, to play 
a part in the intellectualizing and civilizing business; it aims to pursue a middle course; 
i. e. the sensible and reasonable METHOD. It is this method which is in part represent- 
ed by the mythical stories regarding Dionysos and Silen. 

Greek antiquity recognized three branches of intellectuality, the dogmatic, the em- 
piric and the methodic. 

Originally Dionysos was not conceived as a leader of licentious sports, nor Silen as 
a sot. The stories concerning the drunkenness of Silen were intended to depict the un- 
due ambition of the spiritually deficient, prosaic sensibles to figure as apostles of reason- 
ableness. The stories of riotous extravagances in the Dionysian rites were meant to il- 
lustrate the tendencies of the mind, which seeks to free itself from conventional shack- 
les, to convert the freedom to do right into the license to do wrong. 



powers of life; — while sense-knowledge is a secondary develop- 
ment, not immediately, but only mediately, by means of special 
bodily organs, connected with the powers of life; and these special 
organs in daily life come under the influence of thought and lan- 
guage, and are by them exercised so as to connect themselves 
rather with the world without than with the world within. 

The knowledge of the world within, of creative reason and 
of the elementary necessity of proceeding in a certain way to main- 
tain the order of life, is evangelic, i. e. emanating from the germ- 
power of life and going outward, and it was so known and de- 
scribed in all antiquity; while the knowledge of the senses and of , 
adaptation to environment is apostolic and largely acquired hear- 
say knowledge, known in antiquity as earborn knowledge. (See 
explanation to Chinese Kua and Tchy, and note the yolk in the 
broken world-egg, in the Pr-aja-pati picture, No. 7.) 

Mother Eve and Venus Urania are mothers of evangelic 
knowledge, while Aphrodite Pandemos is a mother of sense- know- 
ledge, of earborn or apostolic knowledge. 

Apostolic, indirect knowledge stands to evangelic, immediate, 
or absolute knowledge in the position of initiative to referendum 

The supporters of the orthodox Zeus cult looked upon the spread of the Dionysian 
cult, if we may so call it, as a danger to the established order of civilization — as a form 
of heterodoxy — and they associated his alleged worship with the idea of license to do 
wrong. The then orthodox authors seem to have conceived the world-wide Dionysos- 
movement as representing the unhealthy tendencies of the mind to cut loose from the 
necessary restrictions which civilization must ever impose upon mankind. Therefore 
we often find the Dionysos and Silen characters represented in a bad light, and the cere- 
monies which attached themselves to their cult we often find mythically depicted as li- 
centious procedures. The later myth-writers were not thorough Fact-knowers; they 
were not thinkers who understood the world-process thoroughly; they differed in their 
opinions as the superficially learned always differ among themselves. The later, mythi- 
cally expressed opinions we must ignore, and hold to the original, main strands of the 
Dionysos myth. 

The original conception of the THIASOS arose in the old-time ideas regarding the 
twofoldness in the digestion-process. Both the physical digestion of the stomach and 
the intellectual digestion of life's conscious activity were conceived as being bipolar and 
productive of different results, making the mind prosaically sensible, on the one hand, 
and on the other hand, inspiring it with enthusiasm for reasonableness; and the influ- 
ence of wine and water upon digestion was used to draw attention to the causes which 
produce the difference in mental powers. The one kind of digestion, being stimulated by 
the warm character of wine, was known to make for spiritual reasonableness; the other, 
being affected by the character of cold water, made for physical sense; and the mixing 
of the wine and water in religious rites was symbolically expressive of making the mind 
both sensible and reasonable. 

The power of prosaic sense was understood to act as a means-developer, and that 
of enthusiastic reason as the ability to make rightful use of means. The sensible Silen 
figured as means-developer, and the spiritual Dionysos as the inspirational power for the 
rightful use of means, in the mythical stories. This distinction is much the same as that 
which the Brahmins make between Siva and Vishnu. 



before the throne of self-conscious, free-agency character. So an- 
tiquity has held; so it is and always will be, when language serves 
man to fully evolve all of his original knowing powers. 

The talk of Gods and of souls is delusive; it substitutes fixed 
ideas for the active consciousness of the mind. If the word "soul'" 
means anything, it means a character-power. 

If the Gods have anything to do with the world of creation, 
they must be character-powers, active or passive in the process of 

life' 

The rather modern invention of the word "God", like the in- 
vention of the word "sour' by Anaxagoras, is a short-cut toward 
character-knowledge, which leads the mind away from the very 
doing-power which it intends to elucidate, and drives it hopelessly 
about the labyrinth of terminological knowledge. 

Antiquity usually considered it necessary to stimulate the natural enthusiasm for 
the civilizing purpose in man, that he might not make a mere means-developing machine 
of himself, but that he might also evolve the power of making such use of means as is 
necessary to make civilization a success; and since antiquity conceived the causes of all 
development and evolution, be they those of life or of mind, to proceed according to the 
principles which control the digestive activity of character-centers, it made wine and 
water, which were known to affect physical digestion in a twofold way, symbolic of the 
educational process, designed to evolve the intellectual powers for the control of civili- 
zation. Wine and water, as a consequence, were introduced into religious rites. 

The THIASOS was not a mere gathering of spiritual enthusiasts, but it was much 
like the Eucharist, a digestive Communion-service, intended to bring unanimity into the 
great diversity of mental activity, and harmony into the world of conflicting opinions. 

The heaven-born Dionysos represented the intuitive or evangelic powers of reason, 
and the earth-born Silen the apostolic or special powers of sense, the one being animated 
by the dry and warm soul of heaven-descending reason, and the other by the wet and 
cold soul of earth-ascending sensibilities, as antiquity put it, the two to meet in the at- 
one-making of man's dual character, by ways and means of propaganda, that is, educa- 
tional endeavor. 

Language has brought down to us the old-time ideas of dry and warm and wet and 
cold character in such phrases as "hot-tempered" and "cold-blooded". 

The old-time educational endeavors were very unlike those of our times. The mod- 
ern educator aims to cram READY-MADE IDEAS into the mind. The old-time educators 
did not look with favor upon the cramming process; they knew it to be a matter of rule 
and routine, which had fallen away from the truly instructive process, which developed 
the faculties of physical sense in the youthful mind and prepared it for the final educa- 
tional work, that of evolving the reasoning and character-powers in the maturing mind. 

Both the preparatory instruction and the final education-process were considered by 
antiquity to be procedures which must hold to principles of life. 

The primary instruction-process had to be a process of common-sense digestion, 
which reduced individual observations and experiences to the fundamental workings of 
life and its consciousness; and the final education-process had to be a process of re-di- 
gesting sensible judgments, in accordance with the principles of life, elevated in the pro- 
cess of evolution to free-agency character-height. This proper instruction-process was 
represented by the character of the youthful Dionysos. But both these processes in the 
educational work of humanity were known to become, sooner or later, mere functional 
performances, and hence the characters of Silen and Dionysos were depicted as eventu- 
ally degenerating, that of Silen first, that of Dionysos later. 

73 



The characterful doing power, in nature as well as in life, has 
discernment and determination in its endless work of assimilation 
and elimination, and because it has these, it has to-order-setting 
powers in the way of life. 

The sensible knowing powers ignore such necessity of discern- 
ment and determination, and in fact, all requirements of the char- 
acterful doing-power. They withdraw the attention of thought 
from the consciousness of the causes which do the work in nature; 
and they direct it only towards the apparent effects of nature's 
workings, toward the adventitious interaction of these effects and 
toward the categorical ideas regarding them. 

Historic civilization has been unfortunate in producing too 
many loud intellectuals who have misdirected the attention of 
thought, and who have substituted categorical term-knowledge for 




ILLUSTRATION No. 14. 

THE CRAMMING PROCESS, ILLUSTRATED BY 
THE BALD-HEADED OLD SILEN, WHO CAN NO 
LONGER THINK IN NATURAL LINES OF 
THOUGHT. HE FIGURES HERE AS INSTRUCTOR 
OF MANKIND IN THE DEGENERACY OF THE 
DIONYSIAN REFORM MOVEMENT. WHEN DE- 
VELOPMENT LOSES ITS INSPIRATIONAL HOLD 
ON THE POWERS OF LIFE, IT FORCES THE 
YOUTHFUL MIND TO IMBIBE IDEAS FOREIGN TO 
ITS NATURE, AND IT MAKES INSTRUCTION A 
MATTER OF MEMORIZING READY-MADE IDEAS 
AND OPINIONS, INSTEAD OF A NATURAL METH- 
OD FOR THE DEVELOPMENT OF COMMON SENSE 
AND NATIVE REASON. 



The instructive and educational branches in all intellectual and social development 
were thus conceived as having a heaithful origin, a climax of healthful development and 
a stage of degeneracy, be they those of orthodox and conventional methods or those of 
unconventional reform-movements. In their healthful origin and development, both in- 
struction and education were digestive procedures, which caused the mind to assimilate 
the work of thought in accordance with its living consciousness of the principles of life 
and of death. The modifications of life's conscious activities were considered as the raw 
material of knowledge, to be converted by thought and language into intellectual facul- 
ties. In the eventual deterioration and degeneracy of both the instructive and educa- 
tional methods, memorizing of ready-made ideas was known to take the place of health- 
ful common-sense digestion and reasonable re-digestion. Cramming ideas into the youth- 
ful mind always takes the place of sensible development and reasonable evolution of 
mental powers, when instructive and educational powers become functional perform- 
ances. The mind learns to memorize words and stories, but it loses its power of digest- 
ing the original meaning of these words and stories and its ability to profit by these 
meanings. It is this fact which modern educators ignore, as historic educators always 
have ignored it, and because this fact is and always has been ignored, the world-process 
has become unknown. The principles of life and of death have not found recognition in 
the work of thought, and enlightenment has become a sham, a matter of superficial as- 
pects of phaenomena-knowledge, of ready-made opinions. 



the one-time character-knowledge of nature, embodied in organic 
language. 

GOD AND SOUL-IDEAS. 

The word "psyche" was at first conceived as denoting a physi- 
cal and substantial character-power — a seed-energy — and not, as 
in later days and at present, as a non-substantial soul or imaginary 
entity. 

The forgotten, old-time distinction between "dry and wet souls" 
is a distinction which it is necessary to make, for the soul or char- 
acter-power in man is either sensible or reasonable; it is sensible 
if it can effect the proper adaptation to environment; it is reason- 




ILLUSTRATION No. 15 
THE FULLNESS OF SENSIBLE DEVELOPMENT 
OF MIND, HERE REPRESENTED BY THE MATUR- 
ED SILEN, SUSTAINS THE BEGINNING OF REA- 
SONABLENESS IN THE INTELLECTUAL AND SO- 
CIAL EVOLUTION. THIS BEGINNING IS HERE IN- 
DICATED BY THE DIONYSOS CHILD IN THE ARMS 
OF SILEN, WHO LEANS AGAINST THE TRUNK OF 
THE DECAYED TREE OF OLD-TIME KNOWLEDGE, 
PRESUMABLY THE KNOWLEDGE OF THE WORLD- 
PROCESS, AS THE SIBYLLINE SCHOOL UNDER- 
STOOD IT. THE VINE OF REASONABLENESS 
WINDS ITSELF SPIRALLING, ABOUT THE TRUNK 
TO ITS HEIGHT. THE CONSPICUOUSLY SINEWY 
LEGS OF SILEN DEPICT HIS FULLY EVOLVED, 
SENSIBLE UNDERSTANDING OF FACT, AFTER 
THE MANNER OF OLD-TIME ART. 

It is from the present status of opinion-ridden development of mind that we wish to 
retrace the steps of mental evolution back to original Fact-knowing, when the knowledge 
of the world-process was made the foundation of intellectual and ethical endeavors, when 
PROCESS meant both physical and mental digestion of substantial modifications in na- 
ture, mind and thought, and when character was known to do the to-order-setting in the 
process of nature, in the process of thought and in the process of civilization. The un- 
derstanding of the original gisty meanings of mythical and so-called sacred stories may 
bring modern thought to realize its own deficiencies. To arrive at an understanding of 
mythical stories is interesting to some minds, therefore the mythical characters are here 
introduced. 

Young Silen, figuring as an educator in the way of physical sense-development, sus- 
tained the character of young Dionysos, who, when grown, figured as the educator or 
evolver of the reasonable tendencies in the human mind. The older Silen became the 
educator or mythical father of the intellectual Satyrs, to indicate that the physically 
sensible nature always tends to concentrate the attention of thought on the outwardness 
of things, and to generate ideas about phaenomena. 

The Satyrs are character-personifications of the empiric physicists; and their coun- 
terparts, the Centaurs, are personifications of the dogmatic tendencies of mind. 

In the educational schemes of antiquity, the Satyrs figured as the long-eared mon- 
keys, who teach and preach their hearsay knowledge as truth to the world, and whose 
mental digestion-powers are like those of the horse, whose tail they carry, mainly physi- 
cal in character. They represent that class of thinkers who attempt to deduce the world- 
wide laws of nature from special observations and experiences of phaenomenal changes. 



able if it can do creative work and improve the determining char- 
acter in man, so as to make civilization a success. Adaptation to 
environment alone cannot do it. Fully enlightened free-agency 
character must be evolved to enable mankind to do the right thing 
at the right time, to maintain the order of life in civilization. 

When character fails, civilization fails, and character will al- 
ways fail when it relies on its knowledge of the world without, 

They characterize the agnostic, dogmatic, empirical tendencies of thought, and they fig- 
ure in Greek myth much as do the Fauns in Roman myth. The Fauns are the mythical 
representatives of the school of BOGUS REALISTS, who connect phaenomenal observa- 
tions with general and particular ideas, and thereby carry intellectual corruption into the 
natural workings of mind, which antiquity represented as Nymphs. All these intellect- 
ual degenerates were mythically depicted as taking part in the THIASOS, to show that 
intellectual perversion is redeemable by appeals to sense and reason. 

Almost all the great cults of antiquity entertained similar views of the difference 
between instruction and education, and of the influence of intellectual development upon 
social development, which are here explained under the mythical characters of Dionysos 
and Silen, although each cult had its own personifications, and its own way of depicting 
the career of these personifications. 

The puerile mind attributes only profane meanings to these character-personifica- 
tions, but in doing this, it gives evidence of its own undue intellectual limitations. 

The birth-stories of Dionysos and Silen indicate the origin and preponderance of the 
one kind of educational influence over the other. Silen is the son of Mother Earth 
(Gaia) sired by Hermes, the genius of language, or by Pan, public sentiment, colloquially 
expressed; while Dionysos is sired by Zeus, the determining character on the intellectual 
Height, and prematurely borne by the dying Semele, who personifies the little reason- 
ableness which attaches itself originally to the sense-development, ascending from the 
earthy nature of man. The Dionysos-child is matured in the thigh of Zeus; and reborn, 
he becomes the pathfinder of reasonableness, in his earthly career. 

ILLUSTRATION No. 16 
THE SECOND BIRTH OF DIONYSOS FROM THE THIGH 
OF ZEUS, DEPICTING THE REGENERACY OF REASON- 
ABLENESS, AS A REFORM-MOVEMENT IN THE PER- 
FUNCTORY ADHERENCE OF THE AGE TO THE ZEUS 
CULT. TWO EILEITHIANS, INTELLECTUAL MIDWIVES 
AT THE BIRTH OF NEW IDEAS, REPRESENTING THE 
WORLD'S INSTRUCTORS AND EDUCATORS, HOLD UP 
THEIR OPEN HANDS, SHOUTING "JOY TO THE WORLD' 
(HOLOLYGE), OR PERHAPS SINGING A SACRED MEL 
ODY (HIERON MELOS) "UNTO US A CHILD IS BORN,' 
FOR INSTANCE. THERE IS JOY AMONG THE INTEL 
LECTUALS AT THE HOPE OF REDEEMING THE DEGEN 
ERACY OF THE PEOPLE BY A REFORM-MOVEMENT 
HERMES STANDS READY TO COMMUNICATE AND IN 
TERPRET JOY TO THE VULGAR MIND. THE COUNTER 
PART TO THIS PICTURE OF INTELLECTUAL ENTHU 
SIASM ABOUT REFORM-MOVEMENTS APPEARS ON 
THE OTHER SIDE OF THE SAME AMPHORA, SHOWING 
THE BEARDED DIONYSOS GOING TOWARD DEGENER- 
ACY, BETWEEN TWO FAUNS, THEREBY ILLUSTRAT- 
ING THE INEVITABLE FAILURE OF OPINIONATED RE- 
FORM-MOVEMENTS. 




and renders itself oblivious of fundamental reasons and necessities. 

Therefore held antiquity that the sun-descending soul or 

character — the dry or solar soul — is better than the wet or earth)' 




ILLUSTRATION No. 17 
THE DOUBT AND HOPELESSNESS WITH WHICH 
ANTIQUITY CONSIDERED ALL REFORM-MOVE- 
MENTS, INSTIGATED BY THE HALF-BAKED IN- 
TELLECTUALS IN CIVILIZATION, IS HERE DEPIC- 
TED. THE GOAT ERYTHEIS (?), REPRESENTING 
ACADEMIC OPINION. NURSES THE DIONYSOS 
CHILD. THEOLOGY APPEARS UNDER THE MASK 
OF AMMON (ZEUS), AND EMPIRIC SCIENCE UN- 
DER THE MASK OF A FAUN. IN THE CISTA MYS- 
TICA OR ACADEMIC TOOL-CHEST, APPEARS THE 
SERPENT OF 'OLOGIES AND 'ISMS. IN THE FORE- 
GROUND IS SEEN THE HERME OF PRIAPOS, THE 
PROPAGATOR OF LEARNED OPINIONS, AND AT 
THE RIGHT SIDE PAN (PUBLIC SENTIMENT) 
TURNS AWAY FROM THE SCENE WITH A LOOK 
OF DISTRUST OR DISCONTENT. 

ILLUSTRATION No. 18 
THE LAST THIASOS, MYTHICALLY 
DEPICTING THE FAILURE OF ALL RE- 
FORM MOVEMENTS IN CIVILIZATION, 
WHICH DO NOT PLACE INTELLECTUAL- 
ITY ON A FULL AND FAIR KNOWLEDGE 
OF NATURAL CAUSATION IN THE WORLD- 
PROCESS. DIONYSOS AND SILEN, THE 
PRESUMABLY REASONABLE EDUCATOR 
AND SENSIBLE INSTRUCTOR OF MAN- 
KIND, WITH THEIR FOLLOWING OF OTH- 
ER INTELLECTUAL DEGENERATES, ARE 
ENTERING THE HOUSE OF THOUGHT- 
MADE SYSTEM, WHERE ICARUS (SELF- 
SUFFICIENT THOUGHT) AND HIS INTEL- 
LECTUAL HETAERA FEED THE MIND ON 
ARTIFICIAL PRODUCTS OF THOUGHT. 

THE ERRING INTELLECT CAUSES 
THE CALAMITIES AND FAILURES OF CIV- 
ILIZATION. ITS REFORM MEASURES 
MUST ALWAYS MISCARRY IF IT DOES 
NOT REFORM ITSELF. TO REFORM IT- 
SELF MEANS TO ARRIVE AT AN UNDER- 
STANDING OF NATURAL CAUSATION AND 
A KNOWLEDGE OF THE WORLD-PROCESS. 
INTELLECTUALITY HAS NEVER YET SUC- 
CEEDED IN KEEPING PACE WITH THE 
TIMES, AND THEREFORE HAVE ALL 
GREAT CIVILIZATIONS BEEN BROUGHT 
TO UNTIMELY DESTRUCTION. 
All mythical stories have an educational character. Myth literally means: The 
mother-consciousness of the thinking consciousness; and education to antiquity meant: 
The evolution of this mother-consciousness, by virtue of language, into any and all forms 
of the thinking consciousness, especially in as far as that thinking consciousness repre- 




sents the process of life and of death, and its principles. 



soul. The wet, ascending substance furnishes the material for 
body and sense, and for hidebound character; the dry or sun-de- 
scendmg substance furnishes the material for the body-inhabiting 
character — the world-to-order-setting character. 

The living character-powers were represented by various 
words, denoting causes of activity, or by names denoting the 
causes of active, so-called divine or heroic character; but these 
words and names lost their original meaning; they deteriorated 
into all kinds of absurd meanings, and these generated all sorts 
of visionary ideas about natural causation. The names given to 
the one-time character-consciousness, the so-called God-conscious- 
ness, came to designate merely visionary God-ideas, and the word 
"soul", once full of active meaning, deteriorated into a meaning- 

ILLUSTRATIONS 19, 20 & 21 






THE CHARACTER-WORK IN LIFE, MIND AND THOUGHT, IN ACCORDANCE 
WITH THE PRINCIPLES OF LIFE AND OF DEATH. 

The cuts 19, 20, 21 represent the character-crests of three ancient American cities, 
Orizaba (Achuilizapa), Atenco and Atotonilco. These crests symbolically represent the 
procedures of life and of death, which characterize the process of life, and which must 
be understood by the thinking ego, in order to make its work in civilization a success. 

All three ideograms show the fourfold procedure from character-power or charac- 
ter-centers in the workings of nature, for all deal with the subject of actions, reactions 
and their counter-actions in life and death. Two of these procedures in all three cuts 
are represented as of the circling, (predominantly sympheromenal) kind, while thei 
other two are shown as of the radiating, (predominantly diapherornenal) kind, as wej 
may note by the ends of the four branches on each of the three ideograms, two of them 
always having the form of circles, while the two others have the form of radiating 
pointers, thus depicting bi-polarity and double-activity twice, as it actually occurs in 
the natural workings of character-centers. 

The circles, at the end of extended arms, represent the collecting and solidifying 
procedures in nature's sewerage-system, while the radiating flame-like ends of the arms 
represent the penetrating, disinfecting and dissipating procedures in the same system; 
and in as far as these two sewerage procedures are doubie-active and therefore counter- 
procedures, moving toward and away from extreme poles, in so far do they both, first: 
receive sewerage-substance from life, and secondly: restore it to the way of life — to pro- 
toplastic states of substance. 

The idea embraced in these three ideograms, as in any number of other American 
ideograms, points to the NECESSITY that the human character-power, active in the 
control of civilization, must have a thorough understanding of the four bearings of any 
and every act of nature or of man, every action having its reaction, and both action and 
reaction being accompanied by subservient counter-actions, or being performed at the 
expense of something which is subserviently engaged. 



less, inactive, useless nondescript, born of unnatural ignorance in 
the workshop of self-sufficient thought. 

This way of looking upon difference in dry and wet character 
is very important, as upon it is founded the difference in the man- 
ner of nourishing mind and body by the process of digestion, to 
which we will come later; — bread and w T ater to nourish the body, 
and wine to nourish the mind. 

THE STEPS OF EVOLUTION 

Antiquity knew that all new life is made out of the offal of 
old life; and this restitution of life's offal it knew as a eradual 

The fourfold procedures are a matter of FUNDAMENTAL PRINCIPLES, which 
should never be ignored or treated in a slipshod way, for they enter of NECESSITY 
into every act of daily life; they underlie the process of reasoning from cause to con^ 
sequence. 

Education should make known the workings of fundamental principles above all 
other things. If the mind is not taught to think in accordance with these principles,- 
then it cannot carry its good intentions to a successful ending. 

Our millionaires, animated by the best of intentions, may endow churches and 
universities, but when these institutions ignore the fundamental principles, they cannot 
train the mind in right-thinking and right-speaking, and hence they cannot properly 
prepare it for the civilizing work. The way in which they do prepare it leads to con-, 
fusion of ideas and counter-active endeavors in the intellectual conduct of human af- 
fairs; and this is done to the detriment of human welfare. When principles of life and 
of death are not made clear by education, then the powers of NATIVE REASON cannot 
be evolved so as to determine the right and wrong in human affairs, and to check the 
evil of counter-active endeavors. For this reason, the best intentions of our most gen- 
erous millionaires come to miscarry. 

Fundamental principles of procedure give every act in life a fourfold bearing, 
which must be understood in order to foresee what is coming — in order to foresee that 
certain consequences will result from a certain course of procedure. 

When intellectual, political or financial leaders in civilization determine upon a 
certain course of action, they must consider, not only the resulting reaction, but also 
the two counter-active accompaniments, at the expense of which they proceed. Upon 
this fundamental necessity the sibylline school at all times insisted, all over the earth, 
and ancient American civilization seems to have entertained similar views; it seems to 
have fully realized that inconsiderate, slipshod work will not do in maintaining the or- 
der of life in civilization. 

Illustration 19. (Orizaba-Achuilizapa) means briefly: "All hail the joy of evolving 
free-agency power or living as a free-agent — building fairly and squarely on the necessi- 
ties of life." 

Illustration 20. (Atenco — water-in-the-mouth) means briefly: "Right-speaking is the 
guiding-thread to right-thinking and right-doing." This may be in direct opposition to 
the modern academic view, which holds that right-thinking is possible without the 
proper use of language, which controls the thinking power; but antiquity knew better 1 
than does modern learning, and it firmly held to its consciousness of the creative work 
which language did in elevating man above the animal. It esteemed and deified the so- 
called WORD above all other things. It knew too well, through long ages of sad experi- 
ence, that the delusive use of language destroys the civilizing power of mankind. It 
knew that hollow, characterless talk had been the great destroyer of great civilizations 
in all ages. 

I have partly explained Cuts 19 and 20 in my "Introduction to Errors of Thought" 
and I reproduce them here only to illustrate the fourfold procedures of character and 
the double activity of both the elementary counter-tendencies or forces, which it is diffi- 
cult to represent intelligibly by words merely. 

79 



counter-procedure between the two poles of death, the positively 
collective and negatively distributive earth, and the positively dis- 
tributive and negatively collective sun. It knew this counter-pro- 
cedure to move in steps of disinfection, on the one hand, and dis- 
sipation, on the other hand. It knew that these steps were char- 
acterized by ferment-centers, beginning with what we now 
usually consider as chemical changes, making for low microbe- 
life, and going into higher and higher stages of organic life, from 
the one side; and similar steps of heat, light, warmth, electro- 
magnetic ferment-centers, etc., from the other side. It knew that 

"Water-in-the-mouth" speaks from the consciousness of feelings, and embodies the 
consciousness of life in words. The symbolic meaning of this ideogram corresponds to 
the old and almost forgotten Hebrew as well as Greek idea of "Home of the Jawbone — 
Bethphage — whence spring the waters of life and the consciousness of feelings". 

The meaning of this ideogram also connects itself with the suppressed Scriptural 
ideas of "double-well", as also with those of "the ass's colt", the "jawbone of the ass", 
the DOMUS ASINI, meaning the "home of truth is in the jawbone of the mythical ass" 
— in the mind of the masses, who bear the burden of social misgovernment; — VOX 
POPULI, VOX DEI. 

Our Socialists and Jingo democrats carry this idea to extremes. This the ancient 
Americans do not seem to have done, although in this case they have made it the char- 
acter-crest of one of their cities, but in doing this, they have also connected it with the 
needed understanding of fourfold procedures, of action, reaction and counter-action, an 
understanding which the modern Jingoes lack and the necessity for which they ignore, 
as also do the people. 

The verbal pictures and scriptural stories above alluded to, may appear to refer to 
very different subjects; they do have different bearings, but they all stand connected 
with the one germ-idea: Use the thinking faculties in the care of feelings and in the 
elucidation of living consciousness. Make thought form an inseparable union — DIA- 
THEKE — with the creative powers to which life, mankind and civilization owe their 
origin. 

Atotonilco (illustration No. 21) has been verbally translated as "hot spring" or "hot 
bath." Its symbolic meaning, as a sacred vessel, standing on a three-ball footing, and 
producing elementary growth (in consciousness) of the fourfold principles of procedure 
in nature's double activity, refers to the necessity of knowing nature's undercurrents, 
in order to secure the ability of forming full and fair judgments regarding the right and 
wrong in the thought-determined activity of man. 

The literal meaning of "warm water" seems to refer to the compound of life and of 
consciousness, as resulting from the union of sun-descending and earth-ascending sub- 
stance; it unites the hot and dry with the wet and cold ferment-germs in non-vital act- 
ivity, thereby producing the character-germs of life, and through them, all products of 
life. 

The three balls upon which the sacred vessel stands, if interpreted in accordance 
with the customs of sacred art in antiquity, would indicate a threefold knowledge of 
Fact, that is, a knowledge of the three strands in the chain of natural causation. If this 
be so, then the symbol, as a whole, would mean that the people of ancient Atotonilco 
had properly and fully intellectualized their elementary consciousness, and that they 
were not of the "half baked", intellectual type, which antiquity knew as deluders of 
judgment and evil-workers in civilization. 

The ancient Americans used aphonic sign-language in strict accordance with the 
elsewhere prevailing rules in sacred iconography. They often used even symbols iden- 
tical with those of Asiatic art, and they did remarkably intelligent work. 

SO 




low organic life served to prepare the food for higher organic 
life, the higher organism naturally living on the lower organism. 
Life of low character naturally nourishes life of higher character; 
low life naturally feeds and sustains high life; and high life there- 
fore cultivates the propagation of low life. Man plants the land 
and causes animals to breed, to secure the life that serves him. 
Even civilization itself is often made a mere farm of the many 
toilers, serving the few who control it. 



ILLUSTRATION No. 22 
THE INGOT-CROSS, DEPICTING COUNTER-TENDEN- 
CIES AND CAPACITIES OF ATOMIC CHARACTER IN 
LIFE OR DEATH — IN MIND OR MATTER. 



This ancient American ingot-cross symbolizes all atomic activity, but particular- 
ly the original knowing-powers of the human mind, its focus being a human face. It 
can serve to elucidate the fourfold counter-procedures in atomic activity throughout 
the universal fermentation-process — the process of life and of death — although it 
it here given a particularly human character. Its inner circle, enclosing the human 
face, suggests the individuality of the self-conscious character-focus of the human 
knowing-power, through which the universal undercurrents pass, and by which they 
are partly assimilated and partly eliminated, nourishing the focus of mind in univer- 
sal, elementary ways, as represented by the four-armed cross, which surrounds the 
inner circle. 

The arms of the cross were conceived by the ancient Americans to be double- 
active, and circling in opposite directions about their center, as shown in a previous 
picture, No. 10. 

The human face in the above illustration takes the place of the human digest-cen- 
ter, shown in the former cross as an approximately human figure, with a large stom- 
ach. In that illustration the circling and radiating procedures — the diapheromenal 
sympheromenal movements — are depicted by the outward-reaching flame and by the 
inward-bent circle, which form the elbow-bends at the arms of the cross. In the 
above illustration, the subject of circling and of radiating is not so plainly illustrated, 
but is indicated only by the three pointers at the end of each arm, two pointing in lat- 
eral directions and one in the radiating direction. These pointers suggest a tri-unity 
of fundamental powers of mind, and they hint at the further evolution of these pow- 
ers, at the subject which ancient art depicted by Triads. In the case of this cross, 
only the elementary kind of branching is depicted, only that of common sense, native 
reason and determining power. This branching must be distinguished from that 

usually depicted by Triads, which refers to a further branching, that into special rea- 
son, special sense and determining power. 

The cross in the above illustration is surrounded by an inner circle. Four ingot- 
signs extend themselves between the arms of the cross, to represent the four ingoing 
counter-procedures of the material, bodily consciousness, as in part interactive and in 
part counteractive to the outgoing procedures of the substantial or characterful con- 
Si 



Thus, the restitution of sewerage to life was conceived as a 
gradual step-procedure, which we now ignore, and should con- 
sider as elementary evolution. 

Antiquity knew evolution only as steps from death to life, 
and from low stages of organic character-germs to high stages of 
organic character-germs, and these steps were taken only in the 
universal fermentation or digestion-process. 

Digestion was known as producing both body and mind, 
hence digestion was considered the one important factor in civili- 
zation, a fact which should be thoroughly understood. 

Antiquity knew both planetary and solar activity as two op- 
posed phases of dig'estion or fermentation of substance ; the solar 
fermentation being of the rapid, dissipating, negative type, and 
the planetary fermentation being of the slow, assimilative, posi- 



sciousness; or in other words, the counter-activity of what we might call spiritual or 
characterful, in distinction to bodily knowledge, or self-consciousness interacting with 
the consciousness of feelings surrounding it. The eight outer ingot-signs in the same 
circle represent ideas similar to those in the Pa-kua; that is, the organic workings of 
living consciousness, circling through the Way of Life. 

In the Pa-kua the original, inner workings of self-consciousness are not shown, as 
in the above illustration, but they are transferred to the solid lines, representative of 
organic character End its determining power. In the above cross-design, the special 
development, shown in the Pa-kua, is not shown. These two ideograms — the Pa-kua 
and the cross above depicted — should be studied together to get a complete idea of 
mental analysis and the workings of consciousness. 

The above cross-symbol does not go far into branch development; it represents 
only the original character of the human knowing-power in its four elementary coun- 
ter-procedures and eight consequent branchings. 

The outer circle, iwiiich surrounds the ingot-circle, represents the world without. 
Other ancient American cross-designs and ideograms go very far into mental branch- 
development. 

The circling counter-procedures, which accompany the four radiating counter-pro- 
cedures, are not clearly shown in the above ideogram; they are only indicated in a 
general way by the placing of the cross in a circle, as was usually done in the sacred 
art of antiquity; but the cross in Illustration No. 10 is more explicatory of these 
radiating and circling counter-procedures. These latter procedures are very impor- 
tant, since they are mainly instrumental in producing the enclosures to cell-centers — 
the housings — the tissue to the embodiment of vegetable and animal life. 

The circling movements form a unit with the four outgoing and incoming coun- 
ter-procedures, hence they must be studied as a whole, and as characterizing any and 
all phases of the universal fermentation and digestion-process. 

The symbol of the circle in the cross has been a very important factor in the evo- 
lution of language and of intellectuality. The analytically working mind is very apt 
to separate the circling motivity from the radiating motivity in the workings of na- 
ture, and thereby form one-sided, abstract and fragmentary ideas of nature's activity, 
which deceive the reasoning powers of the mind. To avoid this deception, the Brah- 
mins have constructed their praying-wheel. 



tive type. It distinguished these two extreme types of fermenta- 
tion in all changes of matter, all things being bi-polar and hence 
double-active ; and this way of conceiving fermentation is the only 
way in which a true idea of it can be obtained, or, in fact, of the 
causes of any phaenomenal changes. 



ILLUSTRATION No. 23 



ILLUSTRATION No. 24 





TWO ETRUSCAN JACOB'S LADDERS, here produced only to keep before the 
mind the subject of steps in character-evolution. All ancient cults used Jacob's lad- 
ders for the purpose of illustrating this subject. The study of Jacob's Ladder symbols 
and stories facilitates the study of steps of evolution. 

Steps of evolution in antiquity referred to risings and recedings of character; ana 
these risings and recedings are an entirely different subject from the distinction which 
modern evolutionists make in degrees of evolution; these degrees refer only to dif- 
ferences in outer organic appearances. 

The Etruscans seem to have been thorough and practical Fact-knowers, who had 
little faith in the evolution of human intelligence by ways and means of instruction 
and education. They looked upon intellectuality as a cause of delusion, hence they 
caricatured the Jacob's Ladder symbol, as above shown. These ideograms need much 
explanation, which can only be given after the elucidation of the world-process and 
the old-time conceptions of it. 

Fig. 23 depicts the Jacob's Ladder or symbol of evolution, as surmounting a mask 
— the mask of truth, which conventional intellectuality places upon the natural know- 
ing-powers of living character. Hence this ideogram suggests that the conventional 
intellect, as a character-evolver, is a sham. 

Fig. 24 shows a human head, bald and long-eared, with a gloating expression of 
face, as the character-center of the Jacob's Ladder. 

Baldness always refers to the loss of mental power to think in natural lines of 
consciousness. 

Long ears suggest earborn, acquired sense-knowledge, in distinction to nature- 
born character-knowledge, founded in living consciousness. 

The gloating look on the face depicts the admiration which self-sufficient thought 
has for its own imaginings. 

The boy-genii of Speaking Thought, gamboling about the intellectualized head, 
indicate that the artist aimed to ridicule the claims of intellectual evolution. 

The cause of evolution is a mental character-power; it is a power in the human 
mind as far as intellectual and social evolution is concerned. It is this character- 
power in the human mind which the above caricatures were intended to ridicule. 
The Etruskans saw their civilization go from bad to worse; they saw that evolution 
was advancing in retrogressive steps, making for intellectual and social degeneracy 
and decay. They had sense enough to know what modern thinkers do not always 



83 



Antiquity, in its thorough-g'oing way of thinking, thus con- 
sidered the solar and planetary interaction, as a whole, as one 
universal fermenting process, in which all things were constant- 
ly changing, by reason of different ferment-germs, which had their 
origin in individual focalization of the changeful predominance and 
subservience of universal and counter-active tendencies and capaci- 
ties, characteristic of all substance. 

Antiquity only knew one substance. To its viewpoint, the 
sun was made of the same substance as the earth and everything 
in or about the earth, but it knew that one substance to have 
various counter-active characteristics of mobility and motivity — 
of mobility in death, of motivity in life. These characteristics it 
knew to be productive of changeful character-foci or ferment- 
germs, ranging from the hottest and dryest to the wettest and cold- 
est, in the cyclic procedures of sewerage-substance, from sun to 
planets, from planets to sun; and these character-foci it considered 
as the active causes of all phaenomenal changes in the apparently 
inanimate substance, ranging from solar fire to planetary solidifi- 
cation. The changefulness of character-foci it knew to underlie the 
changefulness in phaenomena. It knew that the special senses of 
the human mind could only take special and fragmentary note of 
the phaenomenal changes; while the inner, living and self-conscious 
power of man's mind could understand and comprehend the inner 
character-activity, productive of the outer changes. 

There is a knowable reason why the character-centers in sew- 
erage-substance undergo changes in their counter-procedures from 
sun to planets, from planets to sun; and this reason is to be found 
in the atomic bipolarity and counter-activity of all substance. All 
character-centers in life or death are atomic foci, which act in ac- 

realize, viz., that the free-agency power and character must be properly sustained by 
gisty fact-knowing to make civilization an enduring success. Sham-intellectuality, 
hollow word-knowledge, scientific theories and moral 'isms are the insidious enemies 
of mankind; and ridicule is the most effective way of dealing with them. 

The many diagrams which have come to us from Etruskan civilization indicate 
how thoroughly the Etruskans realized that government by opinions must always re- 
sult in the failure of civilizations. 

Opinions are not gisty judgments, based upon a thorough knowledge of Fact and 
of natural causes; they are one-sided, fragmentary, biased ideals, which stand de- 
tached from the understanding of fundamental necessities of life. Nothing can equip 
the mind with ability to form gisty judgments of Fact, excepting that development 
and evolution of living consciousness and original knowing power which embody in 
words the full knowledge of the eternal chain of causation in the world-process; and 
this fact the Etuskans realized, but do not seem to have had the ability to remedy, and 
avoid the common fate of national decay and destruction. 

S-i 



cordance with the fundamental principles; all are bipolar; all alter- 
nate in polar activity; all divide their substance, or the substance 
passing through them, in four ways, that is, first forward and back- 
ward in the line of their movement — in their cyclic course of pro- 
cedure — and secondly, also toward each side of the main movement. 
(See illustration of electric currents.) 

As atomic activity divides its substance, so does it take in sub- 
stance to be divided from four sides, that is, it assimilates and elim- 
inates substance through the alternating activity of its poles, be it 
in the rapid motion of light, heat and electricity, or in the slow 
movements of changeful aggregations of earthy matter. 

THE NATURE OP PERCEPTIVE FACULTIES 

All existing things are composed, first, of double-active matter 
in changeful states of aggregation, and secondly, of extremely rare- 
fied substance, also double-active in penetrating these states of ag- 
gregation. 

All aggregations of matter have an activity of their own, which 
interacts with and in part counteracts the activity of the rare- 
fied substance passing through them. 

The material activity has its visible or patent, and its invisible 
or latent changes, only because it acts in connection with the sub- 
stantial activity in the undercurrents of material existence. These 
invisible undercurrents make the material world visible and know- 
able ; they make the senses interact consciously with their environ- 
ment; they make the activity of unconscious matter knowable to 
the conscious mind in the material body. 

If we want to know why the material world appears to our 
senses as it does, we must study the counter-activity in elementary 
undercurrents — pheromena — in its connection with our faculties 
of perception. 

The senses enlighten us with regard to phaenomena; the living 
self-consciousness can make us understand and comprehend why 
the senses interact with their environment as they do, and why, so 
interacting, they can convey information, with regard to phaeno- 
mena, to the thinking mind. These questions of "why" can only 
be answered by the elucidation of the substantial undercurrents 
which pass through ever)?- existing thing, and connect the organs 
of knowing with the knowable objects. Everything of material 
existence is surrounded by a diapheromenal sympheromenal field, 
and is being penetrated by the counter-active forces in this field ; 
and this penetration produces changes in all character-foci, in ac- 

• 

85 



cordance with the elementary principles of life and death, the prin- 
ciples which govern the fourfold assimilation and elimination in 
the processes of fermentation and digestion. The mental activity 
is controlled by the same principles by which the material activity 
is controlled, and therefore the material activity becomes knowable 
to the mind. 

The double-activity within the character-centers of the organs 
of sense, by interaction and counteraction with the double-activity 
of the character-centers within material things in the environment 
of the senses, produces all sensations. The invisible undercurrents 
of rarefied substance are the media which enable the mind to act 
into distance, and make it possible for the senses to communicate 
their interaction with environment to the center of self-conscious- 
ness in the individual mind. 



ILLUSTRATION No. 25 



ILLUSTRATION No. 26 





The microscopic view of the eye of an insect shows the multiple sight or char- 
acter-centers which gather, focalize, assimilate and eliminate the substance of light, 
and transmit the result to the conscious determining power of the insect. 

The substance of light is not matter in any tangible state of aggregation; it is 
a certain character-activity in the imponderable undercurrents which penetrate 
material existence. Its focalization and digestion in the sight-center or character- 
center of the eye may be only an irritation to the work done in the centers, such as 
salt produces in the working of the stomach; but even this mere irritation is a phase 
of the digestive work done in character-centers. It is the special character of the> 
eye which prepares the character of the incoming light in such a way that it becomes 
a source of knowledge to the living and determining mind-center. 

THE BRAHMANIC IDEA OF EVOLUTION OF HUMAN CHARACTER TOWARD 
FREE-AGENCY HEIGHT appears represented here, as often elsewhere, by a Turtle- 
tower, No. 26. This turtle-symbol is placed inside a triangle; the base of which denotes 
the understanding of substantial undercurrents. The lateral lines of the triangle are 
brought to a point, to denote that the sensible and the reasonable development of the 
intellect must be brought to a determining point. This design belongs to a series of 
ideograms which require lengthy explanations. "Turtle," used as a glyph, signifies 
the elementary embodiment of individual character-power in its "housing," and its 
capacity to proceed in the way of evolution, in accordance with fundamental princi- 
ples. 

The whole design represents the power of the Trimurti-consciousness to evolve 
free-agency knowing and doing powers in man. 



S6 



The process productive of sensation is in principle a digestion- 
process. It may be easily understood that the sensations of seeing, 
smelling, tasting etc., are the effects of some kind of physical ab- 
sorption, which may justly be considered a phase of the digestion- 
process; but even the simplest sensations, those of hearing and 
touch, are the result of absorption and digestion. The waves of 
sound, as well as those of sight, when touching the organs of sense, 
produce an interaction in the character-centers, by virtue of the 
undercurrents; for instance, in the case of touching an object, 
which produces sensations of warmth or cold, the undercurrents, 
passing from the character-centers of the object touched into the 
character-centers of the organs of touch, are the active causes of 
the sensations produced. Some things feel hot, some cold, to the 
sense of touch, under the same atmospheric conditions. This feel- 
ing hot or cold is the result of interacting character-centers with- 
out and within the sensive body, and these character-centers can 
only interact through the medium of the diapheromenal symphero- 
menal currents. 

There are no merely mechanical sensations. All sensations 
are modifications in the world of feelings — of living consciousness. 
Joy and sorrow, hope and fear, sympathy or antipathy, enthusiasm 
or horror, are all results of changes in character-foci, and so are 
the sensations which serve as means of communication between 
the character-centers in the world without and those of the mind 
within. 

The character-centers within the bodily tissue are not nourish- 
ed merely through the agency of the stomach and digestive organs; 
they are nourished also from the periechon, the protoplastic field 
in which the diapheromenal sympheromenal undercurrents are 
active. 

The activity of the periechon is an interesting subject. Sub- 
stance comes into the environment of the earth from the sun, and 
also from the exhalations of the earth ; thus the periechon or earthy 
atmosphere, as we will call it for the present, is a mixture of the 
hot and dry and cold and wet substance, characterized by the 
atomic centers of activity; and these centers are digest or ferment- 
centers; they assimilate and eliminate constantly. The sub- 
stance which the sun dissipates, — the sun-descending substance 
— moves in opposite direction from that which the earth exhales — 
the earth-ascending substance. Hence there takes place a counter- 
procedure, and this counter-procedure is characterized by change- 
fulness in character or ferment-centers, known to antiquity as 
enantiodrcmia, i. e. the carrying of changeful character-centers 
upward and downward and round about the planetary and solar 
poles in sewerage-activity. 



The enantiodromia deserve much attention; their elucidation 
can revive the natural understanding which the mind has of the 
active causes, productive of physical changes. It is important to 
know just how and why counter-procedures and changefulness of 
character-centers produce protoplastic and bioplastic matter. A 
few hints with regard to this most important matter must suffice 
for the present. 

The character-centers in the undercurrents of existence are 
bipolar and biaxial in their tendencies and capacities, as partly ex- 
plained in the Tai-kih diagram, No. 9. They have red and blue, or 
masculine and feminine tendencies and capacities; these tendencies 
exist primarily in that substance which is far removed from the 
Way of life; and they are transmitted and transformed into actual 
capacities of protoplastic matter. This conversion of tendencies 
in sewerage into active capacities of protoplastic matter, due to 
changefulness in counter-proceeding character-centers, is effected 
in the fermentation and digestion-process in the following way. 
That which the red tendencies and capacities in atomic character- 
centers need for their support at one moment is that which the 
blue tendencies and capacities in another character-center have 
eliminated as not needed, for that moment; and as the polarity in 
the character-centers changes, so changes the need of assimilation 
and elimination. 

Waste in the sidereal ferment-process is only waste for a mo- 
ment. The constantly alternating assimilation and elimination, 
and the division of substance in character-centers, as well as the 
second periodic self-division of red and blue tendencies and capaci- 
ties, use all substance in their four different procedures, always 
making waste and using waste. The capacity, which appears as 
light at one moment, becomes an invisible tendency at another 
moment; that is, invisible to the senses; for the character-centers 
in the organs of sense can deal only with the dominant capacities 
in the character-centers of environing matter. Therefore a streak 
of electricity is apparently and actually composed of a string of 
individual electrons. Electricity and magnetism are in reality only 
alternating counter-procedures. What the positively atomic pole 
at one time assimilates and sends onward, that the negative pole 
in some other active atom had previously eliminated and sent back- 
ward, and vice versa; for one pole prepares substance for the work 
of the other pole, in one way, and alternating, it prepares it in an- 
other way, each pole being double-active and, in the cyclic course 



ss 



of procedures, each reversing its own activity, as may be clearly 
seen by examining the digestive work in elementary cell-life and 
its self-division. 

These many simultaneous and successive changes in the uni- 
versal process of fermentation need to be considered, not only in 
the back and forth and roundabout of sewerage-work, but also in 
the ups and downs and downs and ups of life's counter-procedures, 
for the working of sewerage-substance is only a preparatory stage 
to the workings of living substance, and both act and interact at 
all times within character-centers and without the housings of 
character-centers, by reason of the substantial undercurrents. The 
views which the mind can take of the within and the without of 
nature's work, antiquity had united into one comprehensive know- 
ledge of development and envelopment, of evolution and involution, 
all determined in the changefulness of character-centers, all occurr- 
ing in the one substance of existence, all originating in the change- 
ful bipolarity and double-activity of character-centers in universal 
substance and in individual or special aggregations of matter. 

If we can make this bipolarity and double-activity clear to 
ourselves, we can understand the one connection which all phaeno- 
menal changes have in the eternal chain of natural causation. 

Of bipolarity we know but little at present; of double-activity 
we know less and of cyclic counter-procedures next to nothing. 
To depict these subjects in detail, in all their constant changeful- 
ness, by analytic language, would be a lengthy and wearisome un- 
dertaking; we will have to do it in a fragmentary way, and leave 
the studious mind to work out its own details while studying the 
few explanations and illustrations here given as bearing on the 
subject, and remembering the isolated and fragmentary statements 
here made for the purpose of elucidation. The study of magnetism, 
of electricity, of polarization and refraction of light, of the growth 
of elementary cell-life and its self-division, when explained, should 
furnish enough detailed elucidation to make the world-process 
known as one complete fact to the mind which can learn to digest 
evidences, first, in a common-sense way, and afterwards in a rea- 
sonable way. 

Sewerage-substance may be said to develop mainly on the level 
of cyclic counter-procedures, circling about and through the poles 
of opposite bipolarity, while evolution may be said to rise in semi- 
cycles, above and below the level of sewerage-development ; above, 
to go into the evolution of self-conscious, organic character, step 
by step ; below, to go into the involution of self-conscious, organic 
character and its conversion into seed-energy, and again out of it 
into organic character. 



S!l 



Antiquity so depicted the subject by armillary models, upon 
which modern thinkers look only as representative of the sidereal 
process. But in fact, these armillaries were designed to explain 
the development and evolution in life and death, from the sidereal 
process, or process of nature, to the intellectual process, and 
through it, to the process of civilization. All these three phases 
of the world-process being governed by the same fundamental 
principles, all could be represented by the same diagrams, and 
should be so represented. 

Let us remember that all things, by reason of atomic activity, 
divide their substance in a fourfold way, and prepare it so that it 
eventually, if not always, makes for the three-fold development 
into Height, Depth and Extent. Things, in their development and 
evolution, do not move on the same level only, describing merely 




ILLUSTRATION No. 27 

The most primitive and unsatisfactory form of an armillary, by means of which 
antiquity aimed to arrive at an understanding of the workings of nature, mind and 
thought, and which historic thinkers imagine to have been of use only in explaining 
the sidereal or star-gazing process. 

The best armillary is in Pekin, China. I have elsewhere produced a picture of 
it, and have there attempted to explain its original use and meaning. The above illus- 
tration is here produced only to draw the attention of thought to the fact that anti- 
quity knew nature as a process, and knew that her elementary workings assumed a 
spherical form by reason of activity in atomic character-centers. Knowing this fact 
the Greeks made the SPHAIROS the archetype of cosmic order. 

The two inner, horizontal circles represent the cyclic counter-procedures in all 
development and envelopment of tendencies and capacities, or forces and powers in 
nature. The outer, horizontal circle represents the preceptible changes in cycles of 
development. 

The vertical circles refer to the risings and recedings in the evolution of charac- 
ter-power; its rising into organic Height and its receding into Depth of seed-energy; 
and also to the cross-cutting of the highway of life by the byways of sewerage-mak- 
ing. The framework, as a whole, is an imitation of the Sphere as the archetype of 
life. 



90 



horizontal circles or cycles, but also up and down, making for 
spherical form, and this form is therefore the archetype of all 
things. This archetype has biaxial tendencies and capacities, and 
each axis always has two poles and is double-active at each of these 
poles ; it is both selective and rejective in changeful, alternating 
ways, assimilating and eliminating at the same time, and reversing 
the order of assimilation and elimination periodically in the cyclic 
changes. These changes occur in all fermentation and digestion, 
in death, as well as in life. Let us remember that the pole which 
appears to have positive activity has also negative activity, which 
does not appear — which is latent, not perceptible to sense-observa- 
tion — and that that which appears positive at one time changes 
character, by cyclic procedures, and comes to present a negatively 
active appearance, but the negatively active appearance has also a 
non-apparent counterpart, a latent tendency, which, in the cyclic 
course of things, becomes a dominant capacity. These changes of 
polarity produce the change of character in atomic crossing-points, 
which antiquity knew as metaboling, and this metaboling is a con- 
tinuous occurrence in cyclic changes, running from pole to pole, and 
so running, it produces certain different character-powers of dia- 
metically opposed activity at the beginnng and end of each semi- 
cycle. That character which makes for solar activity and fire at 




ILLUSTRATION No. 28 

THE SPHERE OF HELIOS AND THE PEA- 
COCK OF ABSTRACT INTELLECTUALITY 



An ancient design, intended to depict the difference between flat aspects of fact 
and the full consciousness of Fact — between phaenomena-knowledge and thorough 
nature-knowledge — between visionary, bogus reality, opinions, theories, etc., and 
gisty judgments connecting themselves with a knowledge of the world-process and 
the fulness of elementary consciousness. 

The design consists of three parts, the square base, the sphere and the peacock. 

The upper and lower squares of the base denote the fourfold workings of com- 
mon sense in both the living consciousness of man's nature and in his thinking 
powers. 

91 



one point in the cycle of its development makes for planetary ac- 
tivity and solidification at the opposite point in its cycle of develop- 
ment — at the end of the semi-cycle. This carrying of changeful 
character-powers (enantiodromia) from one extreme to the other, 
takes place, not only in the cyclic development of solar and plane- 
tary substance, but also in the cycles of life's evolution, which 



The sphere represents both the ideals which the Greeks called SPHAIRA and that 
which they called SPHAIROS; that is, both the phaenomenal roundness of the arche- 
types of nature's activity and the workings of the causes which produced this round- 
ness. The earth was known to be a sphere in antiquity, and the causes which made 
it a sphere were also known; these causes were known thoroughly in their entirety as 
the endless or golden chain of eternal causation, consisting of atomic links or char- 
acter-centers, in spherical housings enclosed; therefore the idea of SPHAIRA was 
made expressive of the outer form of the units in natural causation, and the idea 
of SPHAIROS was made to convey the character-power in the SPHAIRA. Both re- 
fer to the archetype of existence in all its phases; in life, mind and thought, as well 
as in the universal sewerage-fermentation. The sphere was the ideogram of the 
idea — the all in one, the one in all; — therefore the SPHAIROS-idea of antiquity in 
general and of Empedocles in particular. 

The narrow band encircling the sphere represents the plane of the equator in the 
then known revolution of the earth; and the wide band that of the ecliptic. 

The inclinations of these two bands were known as the natural causes of 
ENANTIOTROPES, in the widest meaning of the old-time word. 

The crossing-points of these two bands were considered the one thing by which 
the thinking mind could hold to the changefulness in the chain of natural causation, 
and which enabled it to form gisty judgments of Fact — of nature's changeful acti- 
vity. 

The proud peacock figures in this design as the bird of intellectuality, and per- 
haps also as a persiflage on the mythical dove-idea. 

The partly intellectualized mind is wont to look at nature's work and workings 
through the sightless eyes of self-sufficient thought, and to take flat, showy, theo- 
retical views of the natural fullness of Fact. 

Self-sufficient ideaiity in antiquity, with its theories and 'isms, surmounted the 
natural konwledge of the world-process and of the one law of nature's creative 
activity, as well as it does in our age. 

The above illustration is an educational ideogram; it depicts the difference be- 
tween hypotheses, theories, opinions, etc., and gisty judgments. The knowledge Of 
nature, derived from outer observation and experience, such as is that of modern 
learning, is depicted in the intellectual peacock, while the knowledge of atomic activity 
is represented by the sphere of Helios. 

The peacock's tail-feathers represent the galaxy of 'ologies, and those of his 
crest represent the 'isms, — the moral determinants in the intellectualized mind. 

The sphere of the chthonic Helios represents the sum and substance of atomic 
mobility and motivity throughout the universe, being a condensed form of the arm- 
illary. 

The louder thinkers of antiquity did not usually believe in the knowability of the 
eternal chain of natural causation, nor in the possibility of acquiring full free-agency 
powers; they did not believe that the sun was the center of the planetary system, 
nor that the earth was a sphere and moved with the other planets about the sun, 
facts then known to some thinkers. Not having a thorough insight into Fact, not un- 
derstanding the use of the armillary to make known inner causation, they supplanted 
it by the Globe of the chthonic Helios, which to them was only symbolic of the pretend- 

92 



moves from simple, individual seed-energy in the depth of exist- 
ence, into organic powers and complexity, into the height of charac- 
ter, and back from that height into the depth of seed-energy. 

That character-power which is positively active at one point 
in the cycle of development is negatively active at the opposite 
point in the same cycle; its dominant capacities having metaboled 
into subservient tendencies, and vice versa; its once subservient 
tendencies having metaboled into dominant capacities, on the same 
principle on which the warm summer changes into the cold winter 
or in which the magnet may change its polarity. 

If, for instance, we suspend a bar of iron by one end, letting 
the other end hang toward the earth, it will become magnetized by 
the activity in the magnetic field of the earth; it will become posi- 
tively active at the one end and negatively active at the other end. 
It will acquire tendencies to point to the North Pole with one 
end, and to the South Pole with the other end. If we reverse the 
ends of the bar, suspending it by the other end, we reverse the 
magnetic activity of its poles; we cause its polar activity to meta- 
bole; we cause the North and South Pole-tendencies to change 
ends. The same change takes place in the revolution of the earth 
about the sun. It is this change which causes the change of sea- 
sons in the yearly cycles, which causes change in spring and neap 
tides, in trade-winds, in magnetic and electric currents passing 
through and about the earth, and also the changes which take 
place in the development of animal and vegetable life during the 
change of seasons. 

The diapheromenal, distributing and penetrating power of 
solar substance is greatest while and where it interacts with the 
atmosphere of the earth in greatest quantity and most directly. 
This interaction changes, by reason of the daily and yearly revo- 
lutions of our planet. 

The inner causes, active in all these changes, originate in the 



ed, original knowledge of past ages, and they exalted the intellectual peacock over the 
ideas of SPHAIRA and SPHAIROS. 

We -will have to return to this sphere-symbol when we attempt to take a com- 
prehensive view of the world-process, and to explain the process by which the plan- 
ets revolve about the sun and about their own axis; why cell-life grows and divides 
itself, why there is refraction and polarization of light in nature, etc. We will then 
see how much more thorough was the knowledge of astronomy in antiquity than in 
our own day, and how and why this knowledge became the foundation of intellectual, 
ethical and social development. 

93 



changeful bipolarity and double-activity which characterize the 
atomic nature of all things — the ferment and digest-centers. The 
study of digestion in individual cell-life will bring us face to face 
with the causes of the very changes which take place in a world- 
wide way, for all activity in nature is controlled by the same princi- 
ples of procedure. 

Metaboling and enantiodromia are two words which should be 
remembered, for what they depict takes place in every act of 
life, mind and thought. The eye sees and the ear hears, only be- 
cause of the bipolarity of substance, of which each is made, and 
because of the change taking place within the character-germs of 
each by interaction with environment. 

This change is always a metaboling; and the interaction is 
always a result of counter-movement in character-centers — of 
enantiodromia; it is this not only in physical workings of life and 
death, but also in mental activity. All weighing of opinions regard- 
ing right and wrong is a metaboling procedure, and all reasoning 
from cause to consequence is a matter of following up character- 
changes — of enantiodromia. 

Seeing, hearing, touching, tasting, smelling, are all special 
metabolings within the various character-centers in the organs of 
the body, resulting from the interaction of these character-centers 
with other character-centers coming from the world without. 

All sensations are special phases of activity in the world- 
process ; all follow the universal principles ; all work in connection 
with some kind of assimilation and elimination of substance in 





ILLUSTRATIONS No. 29, 30. 

TWO MODELS USED IN SCHOOLS FOR THE PURPOSE OF EXPLAINING THE 
PRESUMABLY MONOAXIAL AND BIAXIAL REFRACTION OF LIGHT 

These models are here produced only for the purpose of illustrating the fact that 
the elementary workings of nature produce spherical forms as archetypes, and nothing 
like the flat aspects which analytic thought is wont to take of nature's work. 

The subject of refraction of light we will find important, for as the elementary sub- 
stance of light moves, so move the elementary powers of life, and so develop life, 
mind and thought. 



94 



character-centers, and hence all may be considered as phases in the 
digestion-process. Digestion is always an alternating of bipolar 
procedures, and this alternation in polar activity is properly called 
metaboling". All sensations are phases in the metaboling pro- 
cedures of life. In all sensations the procedures of life and of death 
cross each other in the character-centers of special organs ; all 
sensations arise in modifications of these character-centers, even 
if these modifications do not seem to actually assimilate and 
eliminate substance, even if they appear to be only irritations ; in 
all cases do they produce that sway in the counter-activity of 
character-centers which the ancient Greeks knew as metaboling. 
Ilustr. 32. 

Metaboling is a universal kind of change in the process of 
life and of death. This process can be comprehended under the one 
name "fermentation-process" or "world-process," or even "elec- 
tromagnetic process," if we want to take a more abstract view of 
it, and give it a less comprehensive designation, as we may do; for, 
in fact, the universal phaenomena of electricity and magnetism are 



ILLUSTRATION No. 31. 

THE ORIGINAL AND THE SUPERSTRUCTU RAL 
KNOWING POWER. THE ELEMENTARY CON- 
SCIOUSNESS OF FEELING AND THE SUPER- 
STRUCTURAL CONSCIOUSNESS OF THOUGHT, 
BY APHONIC AND PHONETIC LANGUAGE SO 
FULLY EVOLVED THAT THEY FORM A UNIT IN 
FREE-AGENCY SELF-CONSCIOUSNESS. 

An Etruskan ideogram, which may help to elucidate the subject of the duality of 
human self-consciousness and perhaps also the unification of the two character-germs 
(depicted in Illustration No. 8) in the human mind. 

Directly this ideogram represents only the solar, old-man genius of Spoken 
Thought, in connection with the boy genius of Speaking Thought, such as, for instance, 
would be the connection between the consciousness of feeling and the consciousness 
of thought, when fully evolved by aphonic, comprehensive languages and phonetic, ana- 
lytic language; but indirectly it can be understood to also represent the union of pur- 
posive, reasonable and penetrative intelligence with reflective and word-vested, super- 
ficial ideality. In a more distant way, this ideogram may also comprehend the dual- 
ity of the wet-cold and hot-dry ferment-germs in the physical and intellectual diges- 
tion-process of life, for all these three subjects hang together by the same chain of 
causes, and all have their natural focus in the unifying crossing-point shown in the 
bands which encircle the body of the ideogram. 

It is the knowledge of the crossing-points which connects and unifies the con- 
sciousness of thought with the consciousness of feelings in the fully intellectualized 
mind, and by this connection and unification it makes the thinking faculties of the 
mind act in the care of feelings. The Etruskans were among the most thorough 
thinkers of antiquity. 

95 




all evidences of the universal characteristics of dissipation, on the 
one hand, and collection or solidification on the other hand. 

DIFFERENCE BETWEEN DEVELOPMENT AND EVOLUTION 

The sibylline school never confused the ideas of development 
and envelopment with the ideas of evolution and involution; it 
knew both to refer to cyclic procedures, and to these procedures 
only; but it distinguished the development and envelopment cycles 
from the evolution and involution cycles. It knew development 
and envelopment to move only in counter-procedures on estab- 
lished levels, producing and reproducing the existing ferment- 
germs, while evolution and involution moved up and down the 
steps of character-generation, on new and changeful levels. It 
knew Cosmos as a character-evolver, and as a character-producer 
and reproducer out of life's offal and in life's offal (Cosmos nooy- 
menos and Cosmos genetos kai phartos). Illustrating the old-time 
idea by a present-day example, we may say that the evolution of 
a new and improved species of hog, say, the Red Jersey type, 
which in many ways is superior to the long-nosed type, is a 
step upward in creation of character, but the reproduction of Jersey 
hogs, after that, is only a cyclic movement on the same level of 
development. As with species, in the substance of life, so with 
stages of development in the substance of death. They all move 
in steps upward and downward of evolution, and on roundabout 
levels of development in the one substance, which appears as all 
kinds of matter in all stages of aggregation and dissipation. 

The ups and downs in the changeful stages of sewerage are 
only movements toward or away from the Way of life, and they 
are devoid of organic or seed-energy; hence we may consider them 
as merely undulatory movement on the level of cyclic develop- 
ment, so as to distinguish them from the risings into organic char- 
acter-height and the recedings into organic seed-energy. 

The tendencies and capacities to rise and recede organically, 
however, are being evolved in the workings of sewerage-substance, 
and hence evolution begins in it. There are step-procedures in the 
movements of death, as well as in the movements of life. Death 
is a thing of degree in the way of development, as well as is life. 

96 



Life and death interact, and this interaction makes one sub- 
ject of both. The distinction between life and death, which we 
must make, should be one which draws the attention of thought, 
not only to the outer appearance of matter, but also to the inner 
character-foci and germs, which bring about the changes in sub- 
stance and phaenomenal aggregation or dissipation of matter. 

Antiquity usually divided the course of development which 
produced or reproduced ferment-germs into twelve different 
stages, and it knew seven steps of evolution from the most ele- 
mentary germs to those of highest organic order. These steps it 
considered as the work of some creative power, active or passive 
in all substantial existence, and giving all life such character and 
form as may be required for its perpetuation or so called fitness of 
survival, under the changeful interaction and metamorphosis of 
solar and planetary activity. 

To get a clearer idea of the seven steps of evolution and the 
twelve stages of development in character-germs, see the illustra- 
tions of the Chinese Kua and Tchy in the Appendix, also the re- 
marks to the illustrations of cell-life. 



ILLUSTRATION No. 32. 




THE SCALES OF SELF-CONSCIOUS JUDGMENT— AN EGYPTIAN PICTURE, 
ILLUSTRATING THE ANCIENT IDEA OF METABOLING. 

The design depicts the mental factors which come into play in forming self- 
conscious judgments of Fact; it is therefore an illustration of the logical procedures, 
as antiquity understood them and as they actually occur in daily life. 

The conception of the design is based on the recognition of the fact that all cosmic 
activity and especially the procedures of life are a matter of constant adjustment in 
metaboling balance, swayed by the two counter-active elementary forces, and this 
balance is effected in character-centers, or rather by character-centers. 

Based upon this recognition is the further recognition that the human mind, in 
forming its judgments, must proceed as does the cosmic, to-order-setting power in the 
process of nature . 

To the left, in the above illustration, appears Osiris, seated upon the throne of 
judgment. He represents the self-conscious, organizing, to-order-setting power in the 
fully civilized mind, as it existed actively in the Golden Age — the age of Paradise — 
before word-vested ideas deluded the judging and reasoning powers of the human 
mind. 



ALL CHANGES IN NATURE ARE A MATTER OP PREDOMINANCE AND SUBSER- 
VIENCE IN COUNTER- ACTIVE FORCES. 

Antiquity realized thoroughly that no existing thing in nature 
can ever be absolutely destroyed, that substantial existence cannot 
be annihilated, but can only be changed in character and form. 
Substance, with its elementary characteristics of life and death, it 
knew to be the one indestructible thing in the process of nature. 
All evolved character, all developed forms, it knew to be engaged 
in the one changeful process of counter-proceeding powers of life 
and forces of death. It knew that these counter-procedures char- 
acterized a continuous process, which depended on the activity of 

According to the artist's conception of Fact, Osiris thus existed only in the 
so-called underworld, that is, in the background of the so-called knowledge of his age. 
in his hands he holds the insignia of that which is "going and coming," and which' 
needs unification and to-order-setting by the self-conscious mind and the free-agency 
determining power of man. At the base in the rear of his throne appears the sign: 
"The necessity of organically unifying the intellectual and social branch-development." 
Before him stand the letter-of-the-law hellhound and Thoth, the scribe. 

The scales of self-consciousness occupy the center of the picture, where all contra- 
dictory opinions regarding right and wrong are weighed "after the manner of nature." 
It is here that the metaboling sway, which sustains the order of life, is determined. 
Horos and Anubis, the two sons of Osiris, who know the within and the without of 
the world's to-order-setting powers, attend to this determining business. 

The metaboling point is represented by Ptah, who personifies the fully evolved 
free-agency determining power at a certain stage of bygone evolution in human know- 
ing and doing powers. Above Ptah appears the skeleton of the intellectual ark, the 
one-time home of the human civilizing power, now only existing as a vestige in the 
civilizing instinct. In it are still active the monkey of wordy instruction and the 
social hog, with its insatiable greed for opportunity. 

To the right in the picture appears the one-feathered Ma in duplicate, as the mother 
of single-active thought in the dogmatic, as well as in the empiric way ot thinking — in 
purpose as well as in reflection. 

The still living, knowing and doing power of the human mind is represented by 
the figure which stands between the duplicated Ma. 

The above is only a fragment of a larger picture, which I have elsewhere attempted 
to more fully explain. It is here producd only to illustrate the ancient idea of meta- 
boling, as a factor in the cause of cosmic order, of life, of righteousness in the human 
mind. 

The excess in preponderance or subservience of one-sided, counter-active forces 
in nature, life, mind and thought converts life into sewerage. Only the balanced sway 
of elementary counterforces sustains the order of life . 

The Herakleiteans, at times, seem to have considered the casting of the die as 
descriptive or symbolic of metaboling, but this did not well serve the purpose. It did 
not depict the alternating sway of bipolarity as much as the change from one kind of 
character into another kind of character, and it depicted this change as if coming to a 
rest, instead of continuing, by way of either alternation or step-procedure. Besides, the 
casting of a die implies more accident than necessity, while the metabolings of char- 
acter-power in nature adhere to necessity, to the one law of eternal change, amid acci- 
dental interaction. 

The characters in the above picture are so chosen that they represent the factors 
active in the elementary process of nature, as well as those active in the intellectual- 
ized mind and in the civilizing process. 

9S 



character-germs, and on the metaboling predominance and sub- 
servience of the elementary forces active within these germs. It 
realized that character-determinations controlled all nature's activ- 
ity and stood connected with all its inner and outer changes; but 
it also realized that the changeful predominance and subservience 
in elementary forces were primary promptings to natural causa- 
tion, and it further realized that adventitious interaction of things 
was a secondary phase of natural causation. 

It knew causation as a metaboling procedure in all three of 
its strands — its within, its without and its determining middle. It 
knew that character-determinations in natural causation never pro- 
duced any changes in the process of nature, save in connection 
with inner promptings and outer conditions. 

It knew that the active character-germ expended one of its 
characteristic powers in every act, and that this expenditure was 
compensated for by metaboling — by rendering this particular 
power subservient to some other power in it — and that this meta- 
boling made the process one of continuous change, of which it 
could never be said: "It is this" or "it is that," but which could 
only be depicted by saying: "It does this now" or "it did this 
then- — it came this way, it goes that way, etc." Knowing this, 
antiquity eliminated the auxiliary verb "to be" from its endeavors 
to depict the workings of nature. It recognized that the auxiliary 
verb "to be" belonged only to the profane use of language, and not 
into that healthful or so-called sacred use of language which 
serves to depict nature's activity as it is in itself, in its active 
character of causation. 

The study of changeful predominance and subservience in its 
widest range, from atomic activity in elementary nature to the 
self-consciousness of intellectual activity, cannot well be made one 
of words; it can only be made so in some special application, such 
as the sacred writings made of it. In an all-comprehensive way 
this study corresponds to that of the Yh-king diagrams. 

Connected with the ideas of predominance and subservience 
stands the important fact that thought cannot determine the right 
and wrong of any act by words having a fixed meaning. The liv- 
ing self-consciousness has to do this determining. All affirmations 
and denials with regard to natural causes, all positive and nega- 
tive judgments regarding Facts have to be modified to suit each 
act. 

Truth lives in the fully evolved but unwritten self-conscious- 
ness, and not in fixed definitions of words. All verbal statements 
must be digested by common sense and re-digested by native rea- 
rm 



son, to make knowledge of Fact, as it is in itself, the property of 
the thinking mind. Therefore has the thinking mind discerning- 
powers, that it may supply the shortcomings in verbal statements, 
and eliminate their extravagances and errors. 

Analytic thought and its profane use of language represent 
the inseparable powers and forces in life and in death as if they 
were acting independently of each other, when, as a matter of fact, 
they act only by reason of the changeful predominance and sub- 
servience in double-active character-powers. 

FERMENTATION IDEAS IN ANTIQUITY — VIEWING THE WORLD- 
PROCESS AS A FERMENTATION PROCESS 

Antiquity, thus viewing the facts of development and evo- 
lution, virtually looked upon our solar system as a very varied 
fermentation-process, varying in phases of procedures in life, as 
well as in death, according to the activity or passivity of the 
creative power in substance. When this power was active, sub- 
stance moved in the way of evolution, establishing character- 
levels; when passive, it moved in the way of development, on 
established levels, and sooner or later, away from protoplastic con- 
ditions, toward the possible extremes of counter-activity; that is, 
toward great preponderance of one elementary tendency over the 
other, such as occurs in solar fire, or in solidity of planetary 
bodies. 

It knew fire to be a product of character-foci, active in the 
one extreme of elementary procedure, and it knew solidification 
of earthy substance or crystallization of rocks, to be the product 
of character-foci in the other extreme of elementary preponder- 
ance ; and it also distinguished the character-steps from one ex- 
treme to the other. It knew dry ferment-foci and wet ferment- 
foci of various kinds; it knew various kinds of fire or stages of 
dissipating substance, and various kinds of water and solidifica- 
tion of substance; all depending" on character-foci, all undergoing 
change, by reason of changeful character-foci. It knew that 
these foci were constantly carried from one extreme to the other, 
forward and backward, in constant counter-procedures (enantio- 
dromia) ; and it knew also that they changed their character (me- 
taboled) on their way between extremes, that is, evolved all kinds 
of inanimate character-power, from one extreme to the other, from 
that which causes solar fire to that which causes planetary soli- 
dification. 

100 



It knew that the solar fire distributed substance toward the 
earth and planets, and that this substance changed on its way 
because of change in character-foci; the fire was hottest near the 
sun; it cooled into ether or prester, and it assumed a moist char- 
acter in the atmosphere of the earth, taking part in the formation 
of clouds, and falling as rain. 

Antiquity, (always meaning its step of highest sibylline evo- 
lution), did not hold that rain water had come solely from evap- 
oration of water on the earth. It knew the causes, which pro- 
duced the various kinds of water, too well to entertain any such 
puerile ideas. 

Fermentation, as we know it now in special and fragmentary 
ways, antiquity did not know so well, but it knew it in a compre- 
hensive, world-wide way. It knew it in counter-procedures of 
double-active nature; it knew it in its fundamental features and 
phases. 

FEATURES AND PHASES OF CAUSATION COME NEXT TO CROSSING-POINTS 
IN IMPORTANCE TO KNOWLEDGE OF NATURAL CAUSATION 

The elucidation of features and phases of causation must also 
be deferred until we come to deal with the twelve character-types, 
active in the mental economy of man and in all determinations 
of civilized life. It is enough to say here that the three strands 
or phases in the chain of natural causation act simultaneously in 
four different procedures; two in the way of evolving and involv- 
ing organic life and its seed-power; and two in the way of col- 
lecting and restoring life's offal; and this not only in the pro- 
cess of nature, but also in all mental and intellectual deliber- 
ations, even if these deliberations result in errors of judgment and 
actions. 

The process of thinking and of speaking, with intent to tell 
the truth about nature's activity, either adjusts itself to cosmic 
and vital procedures in nature or it deviates from them; in de- 
viating it makes sewerage — intellectual offal — (phtharton) — 
faulty opinions — ■ theories — hypotheses, etc., etc., which the mod- 
ern mind would call intellectual rot. There is no other alterna- 
tive in the nature of things. Mind, thought and language must 
act either in the way of sustaining the order of life or in the way 
of making sewerage. 

101 



Characterful judgments sustain the order of life; character- 
less judgments disturb this order and make for sewerage. The 
two kinds of judgments are easily distinguished in their ex- 
tremes. 

Antiquity has produced formulas for the purpose of distin- 
guishing even the kinds of character in human judgments; the 
more or less, the higher or lower character in them; and it has 
also described the changeful effects which various types of judg- 
ments, predominating here and there, now and then, in civiliza- 
tion, exert upon the life of nations and on the welfare of indi- 
viduals. It has depicted these changes usually as ages of individ- 
ual character or as so-called dynasties, to which modern learning 
attaches only a historical meaning. 

Antiquity recognized the mental process as a phase of the 
universal fermentation-process; and it considered the ideas of 
right and wrong as ferment-germs to intellectual activity and 
civil procedures. 

Ideas and opinions act as causes in civilized life; they emanate 
from the substantial, organic structure of the human body; they 
have their bearing upon human life and welfare. We must not 
consider them only as non-substantial things, but when consid- 
ering natural causation in the entire world-process, we must con- 
sider ideas and opinions and, in fact, all intellectual activity of 
man, just as much as we must consider the invisible microbes 
which live in the air and spread disease, or the solar combustion 
or planetary concentration of matter, which restore the order of 
life. A single faulty idea has often spread great delusions in 
civilized life, and destroyed one civilization after another. Ideal 
errors may perpetuate themselves and their evil work through long 
ages. 

Of course ideas and opinions do not properly belong to the 
fundamental view which we are now taking of the world-process, 
but it is well to bear in mind, at all times, that ideas and opinions 
are factors in the eternal chain of natural causation, and that they 
act, as do all other character-foci or germs, in accordance with the 
one immutable order of life and of death. When we take a com- 
prehensive view of the world-process, we must eventually include 
all phases of causation, and we must do it just as the sibylline 
school has always done it — by depicting character-foci and their 
career, in living as well as in dead substance. 

102 



TO ARRIVE AT A COMPREHENSIVE KNOWLEDGE OF NATURAL CAUSATION, 

IT IS NECESSARY TO DISTINGUISH FEATURES AND PHASES, 

AS DID ANTIQUITY. 

To make and remember the distinction between features and 
phases of natural causation is important to knowledge of the world- 
process, as also to the obtaining of a correct idea of the old-time 
elucidations of this process. All antiquity made this distinction 
much in the same way. 

The Pyramid is the best of the old-time symbols, designed 
to illustrate features and phases of causation in an abstract way. 
The four-sided foundation of the pyramid represents the fourfold 
principles of cosmic procedures, and the triangular sides the fact 
that upon these procedures rests the conception of the three" strands 
of natural causation, which the mind naturally takes, by reason 
of the special faculties of knowing. The horizontal line or base 
of the triangle stands for the understanding of principles, often 
called common sense. There are four sides to the activity of com- 
mon sense. Out of this four-sided understanding are evolved 
special sense and reasoning faculties. These are represented by 
the sides of the triangle, and they meet in a point above, to show 
that special sense and special reasoning powers should meet in the 
self-conscious determination of the free-agency mind. This meet- 
ing, as well as the existence of a fully evolved free-agency mind, 
is a question which various cults answer in various ways. 

Has man ever fully evolved free-agency powers? 

Are his special sense and reasoning powers ever evolved to 
equal extent in any one mind ? 

Are well balanced sense and reason ever unified in self-con- 
scious determinations? 

Are there not shortcomings in the best intellectual develop- 
ment ? 

The ancient Egyptians apparently believed in the possibility 
of fully evolving intellectual powers. Their ideograms show that 
such powers were attributed to many mythical characters. 

The ancient Americans, however, seem to have taken a some- 
what different view of the subject, not only because they flattened 
the tops of their pyramids, but because many of their ideograms 
show doubt in the efficiency of intellectual powers. They seem 
to have considered it necessary to make a continual and strenuous 
effort to reach the point of free-agency determination and to hold 

103 



to it. So also did the Brahmins. Siva and Vishnu seem to have 
struggled to reach the intellectual height, and if Vishnu did reach 
it, he does not seem to have been able to hold to it. Brahma him- 
self, the world's original intellectualizer, seems to have retired 
early from the civilizing business. All these three so-called divine 
characters seem to have been strugglers toward ideal possibilities, 
depicted in the Vedas. 

Shintoism does not seem to have taken much note of funda- 
mental principles. It seems to say: Hold your thinking conscious- 
ness to the three main faculties of living consciousness, and through 
them, to the three strands of natural causation. Trust to the lead- 
ership of the most highly evolved character in the nation, and 
thus trusting, do the best you can for your neighbor and the 
nation, as well as for yourself. 

The four features of causation were glyphically represented 
in Ianus Quadrifrons, in the four-faced Brahma, in Jene, etc., but 
all these characters were representatives of common-sense powers, 
which, in the way of intellectual development, seem to have been 
undone, thus suggesting that the ability of the human mind to 
look in all four directions of elementary principles is lost in the 
way of special mental evolution. 

The four features of causation may be described as the four 
following procedures in the process of nature: 

First, the procedure from individuation into organic develop- 
ment ; 

Second, that from organic development into seed-energy; 

Third, that into concentration of matter — of life's offal. 

Fourth, that into dissipation of matter, and into excessively 
rarefied elementary substance. 

In the process of mind these four features may be described as : 

First, the evolution of analytic knowing powers, by means of 
naturally evolved analytic language. 

Second, the evolution of gisty knowing powers, by virtue of 
that organic language which deals with character-powers — the 
logos. 

Third, the development of general and particular states of 
ideal consciousness, by means of artificially analytic language. 

Fourth, the total dissolution of mental powers, by abuse of 
the organic character-language. 

1<U 



Corresponding to these four features in the process of mental 
evolution, the four features in the process of social evolution may 
be described as follows : 

First, the organization of civilization, by making a natural and 
healthful use of the opportunities in the environment. 

Second, the creation of an individual determining power to 
control and solidify civilization, in accordance with reciprocal 
principles. 

Third, the movement of civilization into the control of Mam- 
mon or any other unprincipled means-controller — Sammael, Ahri- 
man, etc. 

Fourth, the breaking up of civilizations and the dispersion of 
nations. 

These are the four features, as represented in the Tetramorphs 
of antiquity, which represent the changefulness in the three phases 
of the world-process, that of elementary nature, that of intellectu- 
ality, and that of civilization — the Tri-unity. 

The three phases of causation are: 

First, the inner impulse or initiative to action. 

Second, the outer adaptation to environment, or referendum 
to the initiative, and 

Third, the determining middle-power. 

The three phases are usually depicted by Triads, and they are 
constantly active in all three processes. They hardly need to be 
described in detail. They can easily be taken note of in every act 
of nature and of mind. They are best remembered by the symbol 
of the Japanese Tai-ko — the three eyeless polliwogs. Illustr. 33. 



ILLUSTRATION No. 33. 
THE JAPANESE TAI-KO 



This symbol is here produced only to impress the importance of the three strands 
of natural causation on the mind. It is one of the best ideograms which antiquity has 
produced. It refers to the logic of cause and consequence, and serves to elucidate 
the reasoning from cause to consequence. 

There is a way of thinking, deductively and inductively, which holds to sense and 
reason, and which leads the mind along the natural lines of cause and consequence 
— along the chain of natural causation. This way of thinking our logicians have 
not yet discovered. Plato and Aristotle did not know it; how then could our logi- 
cians have come to know it? Kant, the presumably greatest of modern thinkers, did 
not discover the way of connecting the activity of the senses with that of self-con- 
sciousness. The ancient Japanese had discovered it long ages ago. 




THE UNIVERSAL ASSIMILATION AND ELIMINATION OF SUBSTANCE, BY 
ATOMIC CHARACTER-CENTERS. 

Antiquity knew that fermentation proceeded by constant 
checking and releasing of tendencies and capacities, and by simul- 
taneous assimilation and elimination. 

We all know that life sustains itself by assimilation and 
elimination of substance. Life must be nourished. It is nour- 
ished, even in its germ-form, in seed and chrysallis, by reason of 
its atomic bi-polarity and by the invisible electromagnetic (dia- 
pheromenal sympheromenal) currents passing through it. But few 
thinkers, however, know that the procedures of death have a par- 
allel to the nourishing process of life; few have studied the causes 
why such dead things as rocks change their states of aggregation 
and crystalline form, and why they decompose; and hence few 
know that the so-called electromagnetic currents pass at all times 
through all dead substance, nourishing and sustaining its char- 
acter, and bringing about changes in it. A piece of amber or 
radium, radiating electrons, would speedily dissolve itself in air 
if it did not draw on its environment for nourishment and replace 
the substance which it radiates. The more we cause it to radiate, 
by heating, by rubbing or otherwise, the more it draws on the 
environment to replace its radiating power. Hence, things in 
death are being nourished as well as things in life. 

Antiquity knew all this very well. The Chinese and other 
ancient races, having known this fact and drawn wrong conclu- 
sions from it, acquired the habit of supplying their dead with 
food at burial. 

The knowledge of Fact is a good thing, but its misapplication 
creates all sorts of superstitious follies. Christian faith is full 
of similar follies. Its originators knew Fact — they knew the 
world-process — and some of them, like Clement of Alexandria, 
intentionally exaggerated cause and consequence, by disseminat- 
ing extravagant ideas of reward and punishment, of heaven and 
hell, etc., etc.; and almost always the later exponents of Christian 
faith, who knew less and less of Fact, followed the early examples 
of superstitiously misrepresenting cause and consequence. 

THE PENETRABILITY OF ALL EXISTING THINGS 

All things in life and death are penetrable by what we may 
call, for the present, electromagnetic currents, and these currents 
have their origin in certain character-germs of substance, in fact, 

106 



in elementary characteristics of substance, and hence we should 
substitute the idea of diapheromenal sympheromenal for that of 
electro-magnetic. But not caring to be very precise just now, we 
will say that the all-penetrating electro-magnetic or magneto-elec- 
tric currents, as the case may be, having their origin in elementary 
and universal characteristics of substance , belong to any and 
all kinds of phaenomenal matter; they can penetrate all exist- 
ing things. The electromagnetic phaenomena originate as do 
fire, light, heat, warmth, etc. They manifest themselves here 
and there; they manifest themselves where the causes which pro- 
duce them are active; they do not manifest themselves — they are 
latent — when the causes which produce them are passive; but 
there they are, anyway, as subservient tendencies to predominant 
capacities, and being there, they move through everything ,slow or 
fast; we might say they nourish and sustain everything. An- 
tiquity said so of its Yang Yin and diapheromenon sympherome- 
non. 

The electromagnetic currents move fastest in fire; slowest 
as magneto-electric currents in solid, so-called non-conducting 
substances. But move they do, and moving, they nourish. They 
nourish even fire. Fire assimilates substance; a thing could not 
burn, if fire could not draw upon its environment for nourish- 
ment. Air, water, rocks and the entire earth, all are being con- 
stantly penetrated by what might be called electric currents; 
these currents leave something behind and take something along 
— something is assimilated and something is eliminated by the 
things through which these currents pass. 

The magnet retains its power only because the magneto-elec- 
tric currents, which nourish its power, pass through it. The 
needle points constantly to the North Pole, because its magnetic 
power is constantly nourished by currents passing through it. 
The North Pole of the earth emits more or less light, because elec- 
tric currents pass through the earth from pole to pole. All things 
on earth can be penetrated by electromagnetic currents; all can 
change their temperature only because certain currents of warmth, 
partaking of the nature of electricity, pass through them. All 
assimilate warmth, all things can eliminate it. 

These facts are now too well known to need much elucida- 
tion. 

But what is not known is that this assimilation and elimi- 

107 



nation proceeds constantly in four directions. This is what 
needs explanation, and this is what antiquity knew. (See various 
illustrations in the appendix). 

THE FOUR PROCEDURES IN THE WORLD-PROCESS ARE COMPOSED OP 

STRAIGHT-LINE RADIATIONS PROM AND TO ATOMIC CENTERS, 

AND OP CIRCLING MOVEMENTS ABOUT ATOMIC CENTERS. 

The fourfold procedures, which characterize all activity in 
life or death, in mind or thought, we will have to make thor- 
oughly clear to ourselves some day, if we want to extend our 
knowledge of the workings of nature and of the causes active in 
civilized life, in education and legislation, upon which individual 
and social welfare depend. But this extension of the subject is too 
long to be thoroughly gone into here. It does not belong to the 
present elementary view of the subject, which we are taking; it 
belongs to the higher steps of character-evolution. 

The process of assimilation and elimination is a universal 
process of digestion, both in things alive and dead. In life, the 
fourfold procedures are easily knowable; in death, not so easily. 
Only two procedures are patent; the other two are latent, not 
perceptible by the special organs of the human body. But they 
occur, and they can be made known, by drawing the attention of 
thought to them. 

Antiquity knew the universal digestion-process as a fermen- 
tation process, and it knew fermentation to be a process in which 
substance proceeded constantlv in four different directions, mak- 
ing four different kinds of new things out of any old thing. It 
knew the way of life to be a double-active -procedure, from seed 
to organism and from organism to seed; and it knew the way 
of death to be similarly double-active in dealing with life's offal, 
first decomposing dead bodies and then preparing them for return 
to the procedures of life — -preparing them for re-digestion and re-di- 
gesting them. It knew the fire-making and the water-making, 
the so-called spirit and the body-making procedures as four-fold 
ferment-procedures. It did not know spirit and body in the ab- 
stract, as we know them now; it knew them as they are in them- 
selves; it knew the spirit as the character-germ to some kind of 
ferment, as the nucleus productive of phaenomena, making for 
life or death, and it knew the body as the housing or shell which 
invariably encloses the character-germs in all substance, be that 

108 



substance in gaseous, liquid, solid or organic state. It also knew 
both the character-germ and its housing to be products of fourfold 
procedures. 

It knew fire, water, light or air, animal or human life, mind, 
ttnd thought, to be products of character-g'erms, enclosed in var- 
ious substantial housings. It knew the housings to be products 
mainly of the circling tendencies and capacities of substance, and 
it knew the nuclei within housings as products of straight-line, 
radiating and penetrating tendencies of substance, with circling 
tendencies alloyed, and by them balanced as life-centers, or unbal- 
anced, as inanimate ferment-centers. 

It made the distinction between radiating and circling ten- 
dencies in death-going procedures one of predominance and sub- 
servience only, and it always noted the changeful predominance 
and subservience in the compound of straight-line and circular 
tendencies in both the character within and the form without, and 
it distinguished two character-forms in life, one equipped with 
more radiating - tendencies than the other, the male and female. 

(See the Tai-kih illustration, and the Chinese idea of the origin 
of life). 

The radiating and the circling double-activity it noted in the 
undercurrents of mobility and motivity in all of nature's workings, 
as well as in the outer, phaenomenal, material changes, the changes 
in aggregations of matter. It knew that radiating and circling- 
movements characterized the activity of aggregated matter, as 
well as that of elementary substance. 

Inasmuch as aggregated matter is always penetrated by rare- 
fied substance, and inasmuch as the procedures of life are always 
crossed by the procedures of death, antiquity knew four kinds of 
radiating and circling procedures, and it knew these four proced- 
ures to have counter-procedures, there being ups and downs, ins 
and outs and circling counter-movements to all of nature's change- 
fulness. It knew that a certain combination of radiating and cir- 
cling procedures causes aggregation of matter, and that another 
combination of these procedures causes even the greatest aggrega- 
tions of matter to be reduced into most rarefied states of substance. 
It knew also that similar combinations of circling and radiating 
movements take place in the organic development of vegetable and 
animal life, as well as in the envelopment of organic powers in 
seed-energy. Knowing this, it knew four kinds of combinations in 



circling and radiating procedures, working throughout nature, 
from the slightest of atomic changes to world-wide movements. 
It knew radiating and circling changes to characterize the process 
of universal fermentation or digestion. 

These ancient ideas on universal fermentation will aid us in 
understanding the phaenomenal aspects which modern learning 
takes of fermentation. 



ILLUSTRATION 34. 



ILLUSTRATIONS 35-36. 



3 > T *» JB 



rMfc** 




THE VISIBLE AND THE INVISIBLE LIGHT. 

The elementary workings of light, which correspond to all other elementary work- 
ings of tendencies and capacities in substance, are here shown as seen through the 
microscope. The cut shows a microscopic view of quinine, or rather conchinine- 
crystals. 

Focalized light and light breaking through crystals are products of the imponder- 
able solar "heat-light"-substance and of ponderable planetary matter. The interaction 
and counteraction of the imponderable substance with ponderable matter produces the 
character-centers of the visible light; and the interaction of these character-centers 
with the character-centers of the special faculties of sense in the animal body produces 
not only the sensations of light in the eye, but also that of heat or changeful tempera- 
ture in the body. 

Light and heat are inseparably connected in solar substance; the functions of 
special sense and of analytic thought make them sometimes or often appear as sepa- 
rate things. 

The circlings of light become visible when preponderating over the radiations of 
heat. The radiations of heat are always invisible; the circlings of light, emanating* 
from atomic character-centers, are periodically visible and invisible. 

It is always heat, actual or potential heat, or that which makes for heat, which 
carries the circlings of light away from and about the character-centers in which light 
is generated and focalized. 

It is because the imponderable "heat-light-substance" of solar origin can penetrate 
all ponderable planetary matter that all material things can change their temperature. 
The penetrating heat always carries along with it the character of light; if not of 
actual light, then of potential light. The solar "heat-light-substance" should be con- 
ceived as Yang Yin, in order to take in the whole range of fourfold changes which it 
undergoes by reason of interaction and counteraction with planetary matter. 

Biaxiality gives every existing atom four poles, and hence a fourfoldness in activity 
and passivity — patent and latent tendencies and capacities — a constant changefulness 
from actuality into potentiality and the reverse. 

Light is not always patent, even if its circling activity preponderate over that of 
radiating heat. The character-centers of the "light-heat-substance" do not always 
interact with the character-centers in the organs of sight, so as to produce the sensa- 
tions of light, because the actual and potential axes of the atoms of light alternate in 1 
polar activity and passivity, as is more fully explained further on. 

110 



Modern learning does not take much notice of dry fermenta- 
tion, productive of light and heat, or oxidization and dry rot. It 
concerns itself mainly with wet and vinous fermentation, with the 
digestion-process and with the biological aspects of this process, 
and it makes chemical distinctions, of which antiquity knew noth- 
ing. It looks at fermentation through the ideas of chemical ele- 
ments, but it ignores the elements of life and of death, which 
antiquity knew and considered as the causes of universal fermenta- 
tion. 

Illustration 34 may help to explain the subject. 

The digestion-process in animal life, taking place in stomach 
and lungs, may be considered as a fermentation-process; so also 
may the processes of combustion, oxidization and even distilla- 
tion be considered as phases of the fermenting process. 

Light, heat, electricity, magnetism, fire and water, and in 
fact, all existing things, are products or by-products of the univer- 
sal fermentation-process. Life itself is a product of it; the diges- 
tion-process is only a fermentation-process controlled or charac- 
terized by various germs — by germs differing from those of 
elementary cosmic fermentation. The same principles of proce- 
dure being alternately active and passive in both the sidereal and 
the vital process, really make but one process of all nature's activ- 
ity. 

The light-effects are produced by the circulation of alternating light and heat 
(better sympheromenal diapheromenal) currents. The light is partly visible when the 
circling currents (sympheromena) predominate; it becomes invisible when the radia- 
tions of the diapheromena predominate in the alternating counter-currents. 

The circular lines of light are continuously broken by the radiations of heat. 
The diapheromenal currents pass through the circling (sympheromenal) housings, and 
thereby produce the sectional effect of black and white fields, or various colors under 
various conditions. 

This breaking of visible and invisible light through crystal may serve to illustrate 
the elementary activity of imponderable substance. It is this activity which causes 
many elementary types of life to assume their regular form, in more mechanical than 
conscious ways. 

Crystals form about a double axis, because they are products of imponderable solar 
substance and of ponderable planetary matter, and because both these things have* 
their own character-centers, which interact and counteract in both circling and radiat- 
ing procedures. When interaction makes them a unit by assimilation, counteraction 
again divides them in part by elimination. The alternating assimilation and elimina- 
tion of solar substance ?nd planetary matter in the same character-center causes a 
fourfold division in radiating and circling procedures, which are only partly visible to 

the special organs of sight. The radiations of heat-substance give 

them straight-line forms; the circling of light-substance sets limits to the forms; it 
checks the diapheromenal energy in atomic activity. As crystals form, so do they 
break light, as seen under polarization. Looking in the direction of the axis, they do 
not seem to break the light, but looking under an angle of, say forty-five degrees, 
they show the circling movement, as seen in Fig. 35. The alternations in the light-heat 
currents are shown as straight-line breaks in the circles. The cross has nothing to 
do with the breaking of the light in the crystal; it is caused by the action of the lens. 
When turning the lens the circles remain, but the cross is changed, as in Figure 36. 

in 



The universal fermentation-process divides itself into four 
procedures, and these procedures produce very different effects 
and seem to be different processes, yet in fact the same creative 
and productive principles are active in them all. They all have cer- 
tain fundamental characteristics in common; all assimilate and 
eliminate substance in two different ways. The process of dry 
fermentation, which produces oxidization and fire, is quite similar 
to the process of wet fermentation, which changes the aggrega- 
tion of substance, producing such phaenomena as water from 
mountain-springs or rain; and these dry and wet phases of the 
fermenting process are quite similar to the vinous fermentation, 
as well as to the digestion-process. If we understand the work- 
ings of any one of the four fundamental procedures of the universal 
fermenting process, we can understand them all. 

If we closely observe the phaenomenal changes which take 
place in vinous fermentation, we will find that heat is generated 
from certain centers which are surrounded by circular movements; 
that certain gases are being eliminated from the fermenting mass 
over its surface, and that certain dregs are being deposited at the 
bottom, thus making a twofold elimination. We might also find 
that a certain new substance is being formed between the heat-cen- 
ters and the circles which enclose them, and that the heat-centers 
burn out as the new substance forms, and that hence the mass cools 
off. What has actually taken place is that the heat-centers have 
exhausted their digest-powers, and having exhausted them, they 
become inactive for a time, undergo a metamorphosis, or die. Dur- 
ing their activity, they have converted the surrounding matter 
within their reach into some other kind of matter, and this new 
matter has new character-centers, which, for certain reasons, can 
take hold of it and cause another form of digestion. Now this 
certain reason, in all cases, is founded in the diapheromenal sym- 
pheromenal undercurrents which penetrate all matter. No fermen- 
tation of any kind could take place if the character-centers did not 
take hold of these undercurrents. There could be no ignition of 
character-centers ; there could be no conversion of one kind of mat- 
ter into another kind of matter, if the undercurrents did not pass 
through the poles of the character or ferment-centers. 

The world-process is one of interaction and counteraction 
between material things and substantial undercurrents. 

112 



We must look upon the rarefied, imperceptible substance as 
the very opposite to perceptible aggregation of matter. Hereafter, 
in these pages, the words substance and matter will be used as 
having an opposite meaning. (1) 

The penetration of matter by substantial undercurrents affects 
the workings of all character, ferment, or digest-centers; it causes 

(1) The difference between imperceptible substance and perceptible matter needs 
some further explanation. 

Scientific thinkers in recent times have made the distinction between substan- 
tial undercurrents and aggregations of matter by the use of the words ponderable 
and imponderable matter; they have substituted the words imponderable matter for the 
old-time idea of ether, and they have attempted to discover the physical nature of 
ether in the ways of chemistry, by experimenting with material things. They have 
spoken of new gases, of etherion, or of pure hydrogen, as being possibly the kind of 
matter which fills the planetary space. All such investigations and experiments must 
ever prove futile. The distinction between ponderable and imponderable matter can 
serve no purpose; the test of weight cannot be applied to distinguish the matter of 
planetary origin from the substance of solar origin. The difference which exists be- 
tween these two things is a difference in activity of character-centers. 

If planetary matter is rarefied by the utmost extreme of heat available in the re- 
gions of planets, it still remains matter, and it solidifies itself or can be solidified. 

Quite different is the case with solar substance, which is rarefied to a far greater 
extent, and in consequence assumes a far greater activity and cannot be solidified 
by any mechanical means. 

The substance of light, heat and electricity retains its own character, although it 
causes all sorts of phaenomenal changes. It produces all sorts of changes in mater- 
ial character-centers, by passing through them, but in passing through it comes out 
much as it went in, an active power, changing mainly in diapheromenal and sympher- 
omenal preponderance and subservience. 

The only way in which solar substance can again be solidified and made to as- 
sume a material or ponderable character seems to be that of vital, organic digestion. 
Sewerage-fermentation does not seem to do it; it seems to act only as a disinfectant, 
making for either dissipation or solidification of matter. Even in passing through the 
body of the earth, the rarefied solar substance does not seem to undergo great 
changes; it does not seem to add materially to the growth of the earth's body. It 
seems to undergo only those changes which cause the rising and lowering of tem- 
perature, and expansion or contraction, as the case may be. 

As a matter of fact, however, the solar substance is, in part, being condensed, 
and reduced to material conditions in some way by the process of life or otherwise, 
in or about the planets and on the outskirts of the solar system; and in part it passes 
on beyond this system to meet material reduction in the distant heavens. That part 
of solar substance which passes on through the universe makes distant stars visible. 
We see distant stars only because part of the substance distributed by them pen- 
etrates our planetary system and interacts with our organs of sight. Each fixed star 
is a sun, which contributes its mite to other planetary life than its own. This fact 
was well known to antiquity, and resulted in many more or less absurd speculations 
on part of visionary idealists and speculative astrologers. 

The words substance and matter, while more suitable than the contradictory ad- 
jectives ponderable and imponderable, are yet not altogether satisfactory to describe 
the difference between solar and planetary activity. They are statical terms, and as. 
such, they cannot properly depict activity. Therefore have the Herakleiteans chosen 
the word PHEROMENA to indicate activity, meaning the activity of the impercep- 
tible undercurrents which penetrate all material and perceptible existence. 

113 



them to ignite and to metamorphose, if not also to be extinguished, 
and it carries their metamorphosis along through distance, thereby 
furnishing the inner initiative to all material changefulness and to 
the eventual conversion of all kinds of matter into all other kinds 
of matter. This ignition, metamorphosis and extinction of ma- 
terial character-centers by substantial undercurrents is one of the 
universal characteristics of the world-process; it takes place in 
all changes of aggregations of matter; it goes on in the change 
from gaseous to liquid or solid aggregation, and it goes on in 
the change from solid to liquid and g'aseous aggregation. The 
heating tendency or capacity is always present in material char- 
acter-centers ; it is always being stirred by penetration of the 
undercurrents, even if no perceptible change takes place in the 
form of the penetrated matter. For instance, the undercurrents 
pass through the magnetic needle; they cause it to point to the 
North and South Poles of the earth without producing any ma- 
terial changes in it, excepting perhaps those of varying tempera- 
ture. 

All character-centers in matter are heat-centers. Every atom 
is an enclosed heat-center. The ignition and extinction of these 
heat-centers produce all the phaenomenal changes which char- 
acterize life or death. As the old heat-center burns out, its en- 
closing matter becomes subject to newly forming heat-centers, by 
reason of the penetrating undercurrents which continue the work 
of universal fermentation, thus producing the endless changes in 
nature's activity. 

Every kind of character-center has some kind of combination 
of diapheromenal sympheromenal tendencies and capacities, the 
one making for dissipation, the other for concentration of matter, 
and every character-center also has its own kind of enclosure. 
This enclosure also has its sympheromenal diapheromenal ten- 
dencies and capacities. The character-centers in all material 
things are in constant touch with the diapheromenal sympher- 
omenal field, for they are being penetrated in a slight or great 
degree by the counter-tendencies and capacities in this field. The 
enclosures of character-centers control the degree of penetration. 

If we strike a match it ignites. The tendency to ignition 
has been in the match before we struck it, but it has been held 
in check by its own enclosure. The breaking of the enclosure 
has set free the heating tendencies and has caused the ignition, 
by bringing the inner, material character-centers in touch with 



those of the environing, substantial field. The match could not 
have been ignited if its own character-center had not come in 
touch with the character-centers in the substantial undercurrents. 
by the breaking of the enclosure. 

In the burning out of the match, gases and ashes result as 
waste; and something besides, which was in the substance of the 
match, is converted into heat, which enters the atmosphere, pro- 
ducing in it changes of character and form, noticeable mainly as 
changes of temperature and atmospheric activity. This new sub- 
stance has new heat-centers, even if they be imperceptible and lat- 
ent ; if we should apply intenser heat to it, it would again burn and 
undergo further changes. 

THE OLD-TIME IDEAS OP UNIFORMITY IN ATOMIC ACTIVITY. 

THE SAME MOBILITY AND MOTIVITY CHARACTERIZE PHYSICAL LIGHT AND 

HEAT WHICH CHARACTERIZE SPECIAL CONSCIOUSNESS 

AND SELF-CONSCIOUSNESS. 

In the old-time educational dialogues, the subject of inter- 
action between solar substance and earthy matter is introduced as 
follows: The Genius of creation asks the sensible thinker on his 
left, "What does the process of life consist of?". The sensible 
thinker answers, "Eating and drinking," meaning physical diges- 
tion. "You do not yet understand the creative principles," says 
the Genius, and then turning to the right, and addressing the rea- 
sonable thinker, he repeats his question. Answer, "Breath," mean- 
ing the part which the imperceptible undercurrents play in the 
digestion-process. 

"Better, but not perfect," says the Genius; and so on; the argu- 
ment being that before there can be any vital digestion of either 
solar substance or earthy matter, there must first be a character 
or digest-center. 

The digest-center is created by the tendencies of excessively 
rarefied solar substance to re-concentrate life's energies, which 
were formerly active within it, — the so-called "old-man tenden- 
cies." These tendencies are converted into actual capacities of 
re-concentration at a certain stage of development in the inter- 
action of solar substance with planetary matter, namely, the 
balanced or protoplastic stage, in which the elementary counter- 
forces of nature can establish an equilibrium in a joint character- 
center. The ferment-center of solar substance meets the ferment- 
center of earthy matter, and the two, finding unification, produce 
the one individual character or digest-center of life. 



To follow this subject further, we need the Chinese idea of 
Yang Yin, or the Greek idea of diapheromenon sympheromenon 
The use of such outlandish words as Yang Yin may require some 
apology, which I will attempt to give in the subjoined footnote.* 

The more closely we look into atomic activity, the more evi- 
dent becomes the necessity of adopting some double-active idea 
and some word to express this idea. Nature is double-active in a 
twofold or rather in a fourfold way; she is double-active in both 
her inner and outer activity, by reason of alternating bipolarity in 
atomic character, ferment or digest-centers. The changefulness 
in these ways cannot be explained, save by some word, the mean- 
ing of which can be similarly changed, as can the Chinese words 
Yang Yin or Yin Yang. We must work up gradually toward a 
full definition of these words. More suitable words no language 
seems ever to have produced, at least, none are known to me; and 
none appear so thoroughly represented by aphonic signs. The 
Greek words diapheromenon sympheromenon, while well chosen to 
represent the double activity of nature and the Yang Yin ideas, 

are not so well sustained by the records of comprehensive and 
world-wide knowledge of Fact. 

*lf the Chinese words "Yang" and "Yin" have an objectionable sound to the Cau- 
casian ear, let some modern scholar invent two words equally comprehensive, to repre- 
sent the universal counter-tendencies and capacities of all of nature's mobility and 
motivity, from the sidereal process to the intellectualizing and civilizing process; and 
if he can find or invent suitable words, let him try to explain the workings of the, 
counter-tending forces in their connection with character-changes as thoroughly as did 
the Fu-hsi school, in the Yh-king diagrams and in the elucidation of these diagrams. 

Even K'ung'fu-tse (Confucius), the greatest thinker of historic China, if he was 
really a historic character, seems to have been unable to thoroughly understand these 
old-time diagrams, much less to improve them. 

The sibylline school never could hold its own anywhere in the world, because it 
did not lay an everlasting foundation for the interpretation of its character-stories. 
Its stories conformed to the facts, but the facts were not technically represented, and 
therefore the character-stories became unintelligible. No one knows what the Zend- 
Avesta, the Vedas, the Old Testament, the Egyptian myths, etc., etc., were intended 
to elucidate. No one within historic ages seems to have known it very well, because 
the technical foundation was lacking. 

The prosopopeia-system of rhetoric, upon the virtues of which the sibylline school 
relied, failed as completely in making intellectual development keep pace with the 
changeful requirements in social evolution as did the grammatical learning of Babylon, 
of Assyria, of the school of Confucius in China, of Alexandria, etc., and as will fail our 
own present system of education. Something more effective than words and pictures 
is required to keep thought in touch with the changefulness in living consciousness, and 
to give it that power which is needed to make intellectuality more than a partial 
development of man's original knowing power. The half-baked intellects ruin civiliza- 
tion. The Yh-king diagrams seem to be the only thing the world has ever produced 
to so connect the thinking consciousness with the living consciousness as to make 
possible the full development of actual knowledge out of the living, potential knowing 
powers. 

116 



The double-active counter-tendencies of both solar substance 
and earthy matter are the Yang Yin; the Yang part makes for 
radiation and penetration, by what, for the present, we may call 
the straight-line movement; and the Yin part for enclosing centers 
of radiation and for solidification by circling movements. 

We are confronted by the fact that it is necessary to understand the mobility and 
motivity of atomic character-power, in order to understand the workings of the links 
in the chain of natural causation, to which we owe our existence, and in order to 
acquire the ability of reasoning from cause to consequence. Until modern learning 
finds words to take the place of Yang Yin, and until it devises a technical system, 
superior to that of the Yh-king diagrams, the diagrams in the book of changefulness iri 
active character-power, we had better struggle with the old-time ideas, even if it be 
laborious and opposed to modern literary taste. "Get there" we must; if the old-time, 
abandoned way is not easily traveled, let us put up with the hardships, and if possible 
make it passable, for it leads where no other road can take us, that is, to a thorough 
knowledge of the world-process, and it will give us the needed technical foundation to 
perpetuate our knowledge. 

The Yh-king diagrams are not so interesting as the ideograms and character- 
stories of the sibylline school, but the former have a better hold on the active "point" 
which it is necessary to make, and of which the sibylline school says that it cannot 
be brought within the boundaries of verbal definitions. It certainly cannot be reached 
by mathematical study. The integral and differential calculus cannot cope with nature's 
changefulness, although the mathematical work should be the same in principle as the 
Kua diagrams, but it is not; it cannot take the changefulness of character-powers into 
consideration, which the Yh-king diagrams make the foundation of all changefulness. 

The mechanical aspects of nature's work are a different thing from the vital aspects 
of it. Mechanical reasoning is not vital reasoning. 

The Chinese hold to their old-time Yang Yin ideas, and they apply them in an 
indirect way to their medical school. The Chinese nation is physically in good con- 1 
dition. Its medical men are ignorant of the outer causes of diseases and almost ignorant 
of palliative means of cure, but they are past grand masters in regulating the diges- 
tion-process. The Chinese medical science is dogmatic; it is the antipode of our own 
empirical school of medicine; it has virtues which our school has not, and we will lose 
no ground by looking into its merits. We need not believe in snake-medicines nor in 
medical preparations of tigers' hearts. There are quacks in China, as there are also 
among us. The Yang Yin knowledge has merits, and these we need to know and not 
the faulty deductions drawn from them. 

Therefore, back to the words "Yang Yin"! The Greek words DIAPHEROMENON 
SYMPHEROMENON will do later. Such words as electric and magnetic or heat and 
light will never do; they refer only to some dominant capacities and never to the under- 
lying tendencies, nor to the changefulness between tendencies and capacities. 

If in these pages we substitute the words light and heat for the Yang Yin ideas, we 
must remember that we represent the elementary dual forces in nature only in an ab- 
stract way. Light and heat represent two certain phaenomena, while Yang Yin repre- 
sents the four counter-procedures productive of all phaenomena, physical, vital and men- 
tal, not only the causes of physical light and heat, but also those of living warmth, 
heat of passion, light of consciousness, etc. 

Yang Yin is known to have a certain character-power, while light and heat are not 
known to have such power. The character-power of the Yang Yin is due to the crossing 
of biaxiality in all atoms, and biaxiality gives every atom four poles of activity and pass- 
ivity. All this we must bear in mind, for it characterizes every act of nature, mind and 
thought. 

It is difficult to find words to hold the mind to these universal characteristics of 
nature's activity, and the so holding the mind is a necessity to the holding of thought to 
Fact and the keeping it from going off at a tangent into abstract ideality and self-suffi- 
ciency. 

The character-center of the Yang Yin idea is an active, conscious and even self- 
conscious digestion-center, and it is this digestion-center which makes it possible to 
assimilate the truth in world-vested ideas, and to eliminate the errors. Therefore the 
Yang Yin lays the foundation to a living criterion of certitude in the Intellectual work- 
ings of the mind, and this the words light and heat, or any other words known to our 
language, could not do. We cannot do better than study the meaning of the words 
Yang Yin, but we can do worse. 

117 



By reason of the penetration of earthy matter by solar sub- 
stance, the tendencies to life and consciousness, which are dormant 
in each, become active capacities under favorable (protoplastic) 
conditions. The solar substance with its Yang Yin tendencies, 
when reaching and penetrating the earthy atmosphere, meets the 
exhalations of the earth, with their Yin Yang tendencies, and the 

All the mathematical studies and endeavors have failed to furnish the necessary 
foundation for intellectual development. Mathematics are too far removed from the 
life and death-going procedures of nature to fully and fairly represent them. The 
changefulness of the factors in consciousness must be technically worked out, in order 
to enable the advancing mind to hold to its elementary knowing powers and to prin- 
ciples of life and of death, as it acquires a diversified and detailed knowledge of phae- 
nomena and of apparent changefulness in nature. The world-process is or should be 
made a scientific study, as well as electricity, magnetism, medicine, etc., and it should 
be given a technical foundation; but neither mathematics nor chemistry can give it 
this foundation. Nature is a thing of changeful life and death, and the technical foun- 
dation, which is needed to represent it, must represent this changefulness in some way, 
as did the Yh-king diagrams. This changefulness of character-powers in the process of 
nature cannot be represented by statical ideas, nor by word-vested pictures of thought, 
and certainly not by any differential ratio. 

To trust to impressions which sacred character-stories can make is insufficient to 
obtain or retain the needed knowledge of fundamental principles, active in the world- 
process; and it has so proven itself. The evangelic, as well as the apostolic branches 
of the sibylline school, have failed to keep errors of thought from doing their ruinous 
work in civilization. Evangelic is the consciousness which emanates from a living 
self-conscious character-center, and which goes out into the world. Apostolic is that 
consciousness which is acquired by outer faculties of mind, and which connects the 
outwardness of things with the active character within them. 

All the older branches of the sibylline school, the one, two, or eight-God systems, 
were evangelic; the twelve-God systems, such as the Greek and Roman, were apostolic. 
The former rested on the belief that the inner character of creative power can be thor- 
oughly known; the latter assumed that this inwardness never can be fully known. 
This difference in belief and assumptions underlies the difference between the old 
gnosticism (or modern metagnosticism) and agnosticism. 

The greater old-time thinkers, who were far more thorough fact-knowers than, 
modern thinkers, have struggled in vain to elucidate the elements of nature's activity, 
and to give their ethical systems a permanent footing in fact. If these great minds 
failed, what can our present thinkers hope to accomplish, to equal the Yang Yin ideas 
and the Yh-king diagrams? 

No matter what our objections may be to going back beyond all reckoning of time 
to the Fu-hsi school, we had better lay them aside, and struggle back to that past 
height of intellectuality in those distant ages when mankind knew what it was talking 
about, although, according to modern evolutionists, it is said that it had just emerged 
from the monkey species. 

The modern mind has just learned the name of evolution, and it imagines that it 
knows all about it, and far more than the world ever knew. It has not yet learned 
that there is a retrogressive counter-procedure to that of evolution; that the mind 
does not always gain knowing powers, but that it also loses them; that the gain in 
polymathic knowledge entails the loss of natural knowledge, and that the human mind, 
long before the fall of the early Babylon, had been constantly losing its original know- 
ing powers, its common sense, its native reason and free-agency determining power, as 
it had become rich in opinions, theories, 'isms and other phases of analytic word-know- 
ledge. But yet the modern mind imagines it knows more than the human mind ever 
did. The "Boy-genius of Speaking Thought" always imagines that it knows more than 
the "Old-man-genius of Spoken Thought," but it has never proved it. 

US 



meeting", interacting and counteracting of these tendencies con- 
verts the more or less one-sided and unconscious fermentation- 
process, taking" place in each, into the double-active, consciously 
balanced digestion-process of life. 

It seems to me that some of the Fathers of the Christian Church understood the 
world-process well enough to have given it a much better technical foundation than is 
the Apocalypse — the lifting of the (verbal) veil. They relied upon symbols to make the 
work of thought and phonetic language digestible in self-consciousness. Symbols are 
factors in the aphonic sign-language; they appeal to the mind through the eye, and the 
eye is an organ better fitted to prepare evidences of Fact for mental and self-conscious 
digestion than is the ear. Symbols can serve to go beyond the meaning of dictionary 
definitions into the workings of living consciousness, but they can do this only if the 
technique of the symbol-language is understood. Words in sentences could convey no 
meaning if the rules of grammar, syntax, definitions, etc., were not understood, and these 
rules are the technique of phonetic language. The Apocalypse does not explain the 
technique of symbol-language; the Yh-king diagrams do. 

The symbols are ostensibly an improvement on the Yh-king diagrams, or at least 
a practical application of them. Like the Yh-king diagrams, they are intended to hold 
the workings of diversified thought to living consciousness and self-consciousness, and 
through those to the gist in natural causation. 

If the technique of symbols were understood, they might serve to connect the 
diversified, analytic, detailed work of thought and the multitudinous ideas emanating 
from sense-knowledge with self-consciousness. If this connection is not established, 
then self-consciousness does not properly enter into mental deliberation, and reasoning 
from cause to consequence becomes impossible. Ideas which do not find their true con- 
nection with natural causation cause the so-called confusion of tongues, the war of 
words for opinions' sake, and the consequent ruin of civilization. 

The sounds of words in phonetic language are only one degree above the tickings 
of a telegraph apparatus in preparedness for mental digestion. To make them intel- 
ligible, to find their value, even in word-consciousness, requires a knowledge of the 
system, in accordance with which they are employed. To find the value in conscious- 
ness of words and sentences referring to something beyond the reach of dictionary 
definitions, of words which refer to nature's inner activity, to causes of life, etc., their 
meaning must be sensibly digested and reasonably re-digested, if they are expressive of 
reasonable ideas. To know the alphabets or the dictionary meanings of words, or even 
the whole of great works by heart, does not necessarily amount to knowing the fullness 
of their meanings — their true equivalents in consciousness. Many people have memor- 
ized the whole of the Bible and yet have never known the full meaning of a line of it. 
That use which sacred writings makes of words hints at the conscious causes of nature's 
activity. These causes have their equivalent in human consciousness, but they have 
no equivalent in dictionary definitions, hence they cannot be digested in accordance 
with these definitions; they must be digested in the natural way of consciousness and 
self-consciousness. To so digest them, the mental digestion-process must be understood 
in its working principles. 

The symbol-language, like the verbal language used in so-called sacred writ, refers 
to something beyond the reach of dictionary words. It refers to living consciousness 
directly, and hence calls for mental digestion by the self-conscious powers of life. No 
one at this day knows what part the Apocalypse plays in the New Testament work, or 
what it meant to say. *f. 

It also seems to me that the New Testament writers entertained the idea, shared by 
most men who can think, viz.: What is the use of trying to explain all these matters 
to the public? It will not go to the trouble of studying them and it has not sense 
enough to comprehend them, anyway. This sort of argument is to be condemned; it 
does not develop the knowing powers of those minds which are searching earnestly 
after truth, and it eventually puts the public mind in a state where no one knows 
the very facts which must be known to make civilization a success. Word-working 
sophistry can never do it. The public mind must be given a chance to lift the verbal 
veil and study the very causes which make civilization a success or a failure. 

While our language iacks comprehensive words, whicTi can connect thought with 
the causes of atomic activity in nature, we cannot make the world-process thoroughly 
clear to ourselves, unless we do make clear to ourselves the meaning of words which 
once served humanity to make the world-process known. 



ALL IMPONDERABLE SUBSTANCE, AS WELL AS ALL PONDERABLE MATTER, 
IS CHARACTERIZED BY ATOMIC ACTIVITY. 

All atoms are more or less active ferment-centers in circular 
form; all interact with their environment; all assimilate some- 
thing from their environment and all eliminate something into it. 
All material atoms can be penetrated by rarefied solar substance, 
such as heat, electricity, magnetism, etc., in fact, by the solar 
Yang Yin; all have an axis of revolution due to the circling Yin 
tendencies within them; and all have also an axis of penetration, 
due to the solar Yang tendencies, acting upon these from without. 
All atoms are biaxial; they have an axis of actual revolution and 
one of potential revolution; being biaxial, they have also two 
equators, as shown in the globe of the chthonic Helios. Each axis 
has two poles, and each pole is in part active and in part passive. 
All polar activity has a passive counterpart or "double," as the 
ancient Egyptians put it; it has a twofold character, composed of 
counterforces, and there is an alternating of activity and passivity 
between these counterforces and their double in the universal fer- 
mentation or digestion-process. 

All atoms, by reason of inner radiating and circling activity, 
tend to assume a spherical shape. That which appears as bipolar 
to a surface view is really biaxial in the spherical atom, because 
the poles, visible on the flat surface, extend themselves as axes 
through the sphere, and if this should be turned over, there would 
be two more poles visible on the other side. The poles have their 
counter-poles at the other end of the axes. The subject of elemen- 
tary spheres in wave-motion has been worked into a theory by 
Huyghens. 

The two axes always cross each other in the center of the 
atom, under angles of changeful degree. 

The crossing-point is the nexus, in which the axes never cease 
to interact and counteract. (See illustr. No. 37.) 

All this applies to the origin of light, heat, electricity, magne- 
tism, life, etc., and really to all the atomic causes of nature's 
activity. 

If we apply this Chinese idea to cell-life, as now known, we 
must assume that the axis of the nucleolus always crosses the axis 
of the centrosome. 

The atomic biaxiality is due to the interaction of solar sub- 



120 



stance and earthy matter. If there were solar substance apart 
from interaction of earthy matter, there would be no biaxiality in 
its atoms, nor would there be biaxiality in the atoms of matter if 
the solar substance did not penetrate it. 

Atoms in rarefied solar substance move by force of radiation 
from the solar centers, rolling along approximately straight lines 
(really curves) into expanding space; to fill the expanding space 



ILLUSTRATION NO. 37 




Field of Interacted* 




between /Sotar and 



and Cou/rterG.ctt<irv 



P/anelary Ffnaaattans 




DIAGRAM TO EXPLAIN THE ATOMIC ACTIVITY OF LIGHT AND HEAT-CENTERS, 
PARTICULARLY IN PLANETARY SPACE. 

A — The approximately spherical, plastic form of the atom, composed of the sub- 
stance of light and heat, coming from the sun, and the atmospheric light and heat 
substance, exhaled by the earth, the words light and heat here being used to take the 
place of the Chinese Yang Yin. This substitution, of course, is irregular, for these, 
words are by no means synonyms. The Yin Yang ideas are not anything like our 
ideas of light and heat, for the Chinese attribute to them vital and mental tendencies 
and capacities. 

B — The segment of solar activity. 

C — The segment of earthy activity. 

D-E — An imaginary line, representing the axis of solar and planetary interaction 
and counteraction. 

F-G — The axis of actual revolution of the atom, mainly due to its inner activity. 

H-l — The axis of potential activity, in which the outer influence of solar-planetary 
substance (PERIPHORA) is summed up or may be collectively considered. 

X — The nexus, the character or digest-center in the atom. 

The straight or approximately straight lines represent the Yang or heat-power, 
and the wave-lines represent the Yin, or light-power, or rather the changeful tendencies 
and capacities of the Yang Yin — what we might for short call the substance of light 
and heat. The space between sun and earth, surrounding the atom, must be con- 1 

121 



they divide themselves in a way not unlike thai of self-division in 
elementary coil-life. 

The causes of atomic self-division in the substance o\ solar 
light in distant space, and those o\ self-division of elementary cell- 
life on this planet differ only by reason of different combinations 
in the substantial, solar Yang Yin and the material, earthy Yin 
Yang. There are four cardinal combinations of Yang Yin, which 
produce self-division in all cases, and there are four counterparts 
to these cardinal combinations, making eight combinations in all, 
viz., the eight combinations of the Pa-kua trigrams. 

'I'he four cardinal combinations are the solar Yang Yin and 
the earthy Yin Yang, and the solar Yin Yang and the earthy- 
Yang Yin. These four combinations o\ Yang Yin have four differ- 
ent unifying, individual character, ferment or digest-centers. The 
counterparts to these cardinal combinations have also their char- 
acter centers in all cases but one, in which the character-center is 
practically nil or dead, inactive, excessively subservient to the 
influences of either the one or the other of the elementary counter- 
forces in the environment, as is the case, for instance, in the sub- 
stance of heat near the sun, or in the very solid aggregations of 
earthy matter, and also in some extreme cases of intellectual activ- 
ity, when analytic thought runs riot- -goes into extremes. 

Idie Kua diagrams are formulas in which the physical and 
menial activity are united, in accordance with the all-controlling, 
universal principles of life and death. These formulas apply to 



sidered as filled with solar-planetary substance and matter, carried about in a circling 
movement, which the Greeks called PERIPHORA, and entering both poles of the atom 
with unequal force, there being an upper and lower side to the solar as well as to the> 

i i Btary influence in the PERIPHORA. 

' ■ substance of the PERIPHORA enters the potential axis of the atom mainly at 
its poles, and not at its equator. The assimilating and eliminating of the substance of 
!' . i'.RIPHORA within the atom is done in the nexus, or point of intersection of the 
actual and potential axes. 

The atom has twofold powers of digestion, one drawing benefit mainly from earthy 
substance, the other mainly from solar substance, and these powers change their dom- 
inant avtivity; now they absorb more Yang than Yin, now more Yin than Yang; now 
the actual axis does the work, as the character of the atom determines; now the poten- 
tial axis does the work, under the predominatng influence of the environment. The 
atom grows, as does cell-life, to fit itself into expanding space, in its movement from 
sun to planet; it grows by assimilating earthy Yin Yang substance, but in the alter- 
nating of its axial activity and the consequent changes in assimilation and elimination 
it also draws on solar Yang Yin, and it is this drawing which causes the change of 
angle between actual and potential axes, and the eventual self-division into two new 1 
atoms. 



solar and planetary activity, as well as to that of life and mind. 
They illustrate the universal principles in all of nature's motivity 
and mobility. 

In the case of solar substance, light, heat (or solar Yang N in ), 
the atoms have a very different mobility and motivity from the 
atoms of light within the boundaries of the earthy atmosphere. 
The force of solar radiation is excessively great in the neighbor- 
hood of the sun; it is a minimum in the neighborhood of the earth, 
as far as we are concerned. The atoms near the sun are therefore 
subjected to excessive outer influence, while the atoms near the 
earth are subjected only to a minimum of this influence. The 
mobility of the former is determined by their environment, and 
that of the latter by their enclosed character-centers. There is 
much straight-line radiation active in the former case and very 
little in the latter case, in which the circling, concentrating tend- 
ency predominates. It is only in the latter case that light becomes 
visible. While the solar fire itself is visible, being the burning of 
solar matter (solar Yin Yang), the solar substance (Yang Yin) 
surrounding the solar fire produces no light visible to the naked 
eye. The straight-line radiations of light are too swift for 'lie 
character-centers of the eye, and therefore never visible. The cir- 
cling movements of light alone are visible, only within certain 
limits, the power of the character-centers in the eye being limited. 

And again: Only one half of the circling movements of light 
are visible, for the polarity of the atomic light-center responds only 
half the time to the polarity of the character-center in the eye. 
Therefore, taking a phaenomenal view of light, we may speak of 
light-waves, but as a matter of fact, the light-waves are all circles, 
alloyed with straight-line movements, and this fact we must bear 
in mind when we attempt to draw deductions from <l.e phaeuomeiia 
of light, and especially when we consider the relationship of physi- 
cal life to consciousness, or its influence upon the fermentation of 
digestion-process. All these subjects antiquity has worked out to 
a nicety, in its ideas regarding the universal fermentation-process — 
the world-process. 

There is invisible light, other than that which modern science 
knows. Solar light and heat, electric and magnetic tendencies, the 
Yang Yin powers, all interact and counteract constantly with the 
powers inherent in earthy matter. The multitudinous phases of 
interaction and counteraction may be a tedious study, but impos- 
sible or fruitless they are not; in fact, they are fruitful studies of 



the greatest importance. Without entering into these studies, we 
can never know the causes of planetary rotation or revolu- 
tion about the sun, or of tides or of trade winds, of climatic 
changes, of earthquakes, etc., etc. 

Atomic activity is at the bottom of all phaenomenal changes 
in the world, and atomic activity must be studied in its own true 
inwardness, before the outer changes of things — the phaenomenal 
changes — can be explained in their connection with natural causes. 
To follow atomic mobility and motivity much further into details 
would not be interesting to many American readers, hence I will 
not pursue the subject very much further. I will only take note 
of the principal points which will enable the minds, so inclined, to 
take hold of it. (See note at bottom of page, also Drescher's dia- 
grams of atomic energy, in appendix.) 

To further study the subject of universal fermentation and of 
vital digestion, the origin of life and of seed-energy, etc., we now 
need the old Greek idea of the periechon. 



Let us draw an imaginary line from sun to earth, and call the collective influence 
of solar activity, on the one side, the solar pole; and that of earthy activity, on the 
other side, the planetary pole. Let us imagine that an atom of light is moving in the 
direction of this line, by force of solar repulsion toward the earth. To describe the 
character of this atom let us look at the illustration of the Tai-kih, No. 9. This Tai-kih 
is a little sphere, composed of two polliwogs. In the one polliwog, the solar Yang Yin 
tendencies predominate; in the other, the earthy Yin Yang tendencies, the atom thus 
being a mixture of solar substance and earthy matter. It has two axes, an axis of. 
actual revolution and one of potential revolution. These two axes stand crosswise the 
imaginary line between sun and earth, as the atom rolls on its equator. The atom has 
originated by self-division from another atom. At the moment of its origin, its actual 
and potential axes merged into one, passing through each other, forming a slight but 
increasing angle. The one axis does the assimilating, the other the eliminating on one 
end; and vice versa on the other end. As the young atom rolls into expanding space 
its body grows in mass, and the axes extend themselves in the line of least resistance! 
from environment. Their angle of intersection widens about the nexus or crossing- 
point — the ferment or digest-center — until they stand at right angles to each other. At 
that moment, self-division is half completed. The assimilating and eliminating activity 
of the axes begins to reverse itself, under the changed influence of the solar and earthy 
poles, from which the nourishment of the growing atom has been drawn. The actual 
axis of revolution is being torn in two, giving way to two new axes of revolution, form- 
ing themselves out of the potential axis. With this tearing of axes, two new atoms 
form, to continue the propagation of atoms and the filling of expanding space, as they 
travel from sun to earth. During this travel, the character of the atom changes con- 
stantly, and this change is what the Greeks called ENANTIODROMIA; and the feeding 
of the atom through its poles, by solar substance moving earthward toward condensa- 
tion and by earthy, rarefying matter moving sunward, they depicted by their idea of 
PERIPHORA. These two features in the universal fermentation-process, the 

ENANT'ODROMIA and the PERIPHORA, belong, not only to the sidereal process, but 
also to the process of digestion, life and mind-making. 

124 



The solar Yang Yin tendencies penetrate the body of the 
earth, as they do its atmosphere; in this penetration the Yang Yin 
tendencies metabole; that is, they reverse the predominance and 
subservience of their counter-activity, and they emerge from the 
body of the earth as Yin Yang capacities, taking part in forming 
what the Greeks called the periechon in the atmosphere — the bio- 
plastic character of the atmosphere — its life-building power. This 
periechon also plays its part in the digestion-process. It does half 
the work in building up character or digest-centers. It puts a 
North Pole to a South Pole in the digestion-focus or axis; it gives 
the biaxial germs of life a different bipolar character; it produces 
some alternating changes in the digestion-process, which build up 
and sustain both the mental and physical powers of life. 

Thus we have not only a direct solar influence in the atmos- 
phere of the earth, but also an indirect; the direct influence is Yang 
Yin, the indirect Yin Yang. 

To these two kinds of solar influence we must add the direct 
and indirect influence of earthy matter. The earthy matter also 
has its own kind of Yang Yin counter-tendencies and capacities, 
and these also metabole in the workings of character or digest- 
centers, changing the predominance of Yang capacities into the 
predominance of Yin capacities, forth and back. 

Thus there are four dominant capacities and four subservient 
counter-tendencies to the capacities, alternately active and passive 
in every digest-center, always changing in predominance and sub- 
servience, for reasons which we must make clear to ourselves, 
sooner or later. 

The periechon counter-balances both the direct inter-activity 
and counter-activity between solar substance and earthy matter, 
and is therefore a factor in the to-order-setting, cosmic or vital 
power of nature. 

Both the solar Yang Yin tendencies and capacities and the 
earthy Yin Yang tendencies and capacities have their own char- 
acter-centers and their own straight-line and circling movement. 
The straight-line movement goes to or from character-centers, 
and the circling movement intersects the straight-line movement, 
and encloses the character-center. 

The meeting and mixing in the atomic digestion-process, the 
consequent unification and individuation between the Yang Yin 
tendencies of solar substance and the Yin Yang tendencies of 
earthy matter produce the all there is to life, mind and thought. 

Neither the eating and drinking of earthy matter nor the 
breathing of solar substance, severally or jointly, could sustain the 
process of life and its consciousness, if the individual digest-centers 

125 



did not have to-order-setting character and power to evolve the 
universal tendencies of life into both the physical and mental capa- 
cities, by uniting solar substance with earthy matter in the process 
of assimilation and elimination. 

The Yang Yin of solar substance does most of the mental 
character- work; the Yin Yang of earthy matter does most of the 
physical work. The solar, Yang capacities of substance mainly 
build the nucleus in cell-life, by interaction with the earthy Yin 
tendencies, as the earthy Yang tendencies of matter mainly build 
the centrosome, by interaction with the solar Yin tendencies, but 
there are alternations in this way of building, and then there are 
counteractions to each of these two ways, and because of these, 
there is a periodic metaboling, which so changes the process that it 
cannot be said that any one thing can do this or that kind of work, 
the fact being that the work of life is one of constant change, and 
that this constant change must be described in describing life as 
a whole process, as did antiquity, and not by merely describing this 
or that changeful thing or character in it, as modern thinkers do. 
That which could be said of a changeful character in this moment 
would not be true of it the next moment, as its changefulness is 
constant. 

Antiquity, in describing life as a whole, did not consider it as 
apart from death; it connected the causes which sustain life with 
those which disturb and destroy it, and it represented these causes 
by active character-powers, undergoing all possible changes, from 
the most elementary tendencies to the most highly evolved capa- 
cities. It connected the elementary process of nature with the 
intellectualizing and civilizing processes; it knew these three pro- 
cesses as mere phases of the one world-process, and it told con- 
nected stories of the character-powers, according to fundamental 
principles, so that the active character could be applied with similar 
effect to corresponding stages of development in all three pro- 
cesses. The Yh-king" diag'rams, at least, did this to perfection, 
even if the sibylline school did not fully succeed. Thus, for 
instance, the stories and descriptions of the to-order-setting char- 
acter-power would apply to the elementary working of nature as 
well as to the workings of thought, and to the work of civilization, 
or the logos-idea would apply to the physical creation, as well as 
to mental and social evolution. Or again: The ideas of evangelic 
and apostolic would apply to the outward and inward workings of 
physical light, as well as to those of mental activity and social 
regulations. Antiquity described the character-powers as inter- 

126 



active and counter-active to each other, and as building up or tear- 
ing down the physical, intellectual and social work of nature or of 
life. It always spoke of causes and effects in character-determina- 
tions. It formulated the natural order of the interaction and coun- 
teraction of character-powers, as depending upon principles of life 
and of death, and it depicted the causes and effects of the ever- 
recurring deviations from these principles. No modern thinker, no 
historic thinker has ever been able to draw anything like the old- 
time, comprehensive pictures of the world-process, in all its three 
phases, those of life, mind and civilization. 

It is with a view of drawing the attention of modern thinkers 
to the need of comprehensive pictures of life, and of restoring the 
old-time ability to produce those pictures, that I go into the often 
tedious details of pre-historic knowledge. The details must be 
made known before comprehensive work can be done. 

To note the changes in the workings of atomic activity and 
elementary cell-life requires a continuous, microscopic observation. 
To describe these changes properly calls for ways and means of 
language, which would make a continuous picture of the career of 
each changeful factor engaged in the workings possible. These 
changeful factors begin their careers as mere digest-centers in ele- 
mentary life, but thesedigest-centers evolve oganizing powers, pur- 
posive and reflective mental capacities, determining and reasoning 
powers, out of the factors engaged. This upward career of factors, 
active in the digesting character-germs in the way of evolution, 
might be depicted in its outer appearance by a series of successive 
illustrations, but these illustrations of outer appearance can give 
little or no idea of the inner doings. These inner doings we need 
to know if we want to claim a knowledge of the world-process. 

Before we pursue this subject further, we may gather a little 
additional light by going back to the illustration, No. 8. The old- 
man face depicts the predominant, solar Yang Yin (diapheromenal 
sympheromenal) capacities of sun-descending substance, mainly 
in their interaction or mixture with the subservient, earthy Yin 
Yang tendencies; while the moon-face depicts a certain change 
from the above, that is, the earthy Yin Yang capacities of matter 
predominating over the solar Yang Yin tendencies of substance. 
The Yang and the Yin tendencies and capacities, within both solar 
substance and earthy matter, have changeful character-power, in 
which takes place a twofold metaboling; the earthy Yin Yang 
changes into an earthy Yang Yin, and the solar Yang Yin changes 
into a solar Yin Yang. At the same time, the solar influence chang- 
es its relation to the earthy influence; now the one, now the other 

127 



predominating. This metaboling characterizes all fermentation 
and digestion. For instance, cell-life is differently affected by these 
metabolings during the seasons of the year, and during the changes 
of day and night. It is this gradual but constant metaboling which 
produces the two kinds of double-active character-germs, shown in 
111. No. 8, the one represented in the sun-face and the other in the 
moon-face. 

There is still another notable change, that of masculinity and 
femininity, which is only suggested in Illustration 8. The sun-face 
is decidedly masculine, the moon-face, however, only suggests 
femininity, being designed mainly to represent another subject. 
Now the red, now the blue — the masculine or the feminine — polli- 
wog in the Tai-kih grows, and growing, its own Yang Yin coun- 
ter-tendencies and capacities metabole, and metaboling, they bring 
about a change in the interaction and counteraction with the 
other's tendencies and capacities. As the growth of the one ends, 
the growth of the other begins. As the actual axis of digestion 
expends its power, the potential axis rises into power, and changes 
in the process of digestion and in self-division are the result. 

Applying these metabolings to cell-life, we find that the 
nucleolus or actual digest-center in the cell, which causes it to 
grow, changes its predominant activity with the potential digest- 
center or axis — the centrosome. The centrosome goes into 
action as the nucleolus goes out of it. 

The character-powers in cell-life metabole; the cumulatively 
active nucleolus gives way to the distributively active centro- 
some, and self-division takes place. 



ILLUSTRATION NO 




ATOMIC SELF-DIVISION OF THE TWO DIGESTION-POWERS, THE ONE BUILDING 
UP THE BODY AND ITS SENSES, THE OTHER THE MIND 
AND ITS CHARACTER. 
Self-division is always of two kinds; the one kind may be called the KARYOKINE- 
SIS, the other shows the KARYOSTENOSIS. The KARYOKINESIS in the above 
illustration shows the division of the nucleolus (which represents the organizing char- 
acter in the cell) into four little strings. The KARYOSTENOSIS shows the biaxiality 
of the centrosome in the one cut as an attractive digestion-power, and in the other as 
a repulsive digestion-Power. It is this latter power which causes the division of the cell. 
All atomic self-division, be it in sewerage-fermentation or in organic life, is due to 
a change in the alternations in assimilation and elimination by character-centers; and 
this alternation is always a change in predominance and subservience of polarity in the 
biaxial atom. The nucleolus, as well as the centrosome, is biaxial, first potentially 
then actually, in the way of its development. 

12S 



Cell-life divides itself on the same principles on which the 
atom? of light divide themselves. The Tai-kih stands for both. 

The solar Yang tendency predominates over the Yin tendency 
in the space between sun and planets, for if it did not, solar sub- 
stance would not reach the earthy atmosphere; but it does not 
always prevail over its own Yin counter-tendency, as far as the 
influence of solar substance in the earthy atmosphere is concerned. 
When the solar substance comes into the earthy atmosphere, its 
penetrating Yang tendency is gradually checked by the activity of 
earthy exhalations, and it is eventually brought to something like 
a balance by the predominant, earthy Yin tendencies. It is then 
that the solar Yang Yin tendencies metabole in their mixture or 
interaction with the earthy Yin Yang tendencies, and as this mct.v 
boling continues, it produces the cyclic changes in universal fer- 
mentation and in individual cell-life, and the metamorphic changes 
in organic life. The cyclic changes are metaboling procedures, 
determined in the character-centers of solar and earth}' Yang Yin 
and Yin Yang mixtures, unifications and individuations. For 
instance, during the morning, a certain character or digest-center 
draws a certain kind of benefit from nourishment in one way; at 
night it draws another kind of nourishment in another way from 
the mixture of earth)' and solar substance. At noon this mixture 
is of a different kind from that of midnight, and the polar activity 
of the dig'est-center is also of a correspondingly different kind. All 
these differences need detailed consideration; they are due to dif- 
ferent kinds of metaboling - in dig"est-character and in its environ- 
ment. 

The active nucleolus or dig'est-center revolves with its enclos- 
ure in its nucleus, and it also changes its polar activity, drawing 
successively upon all kinds of nourishment for all kinds of benefit 
in all kinds of ways. If all life did not so draw, it could not develop 
similar character and form. It is the metaboling of tendencies and 
capacities in character-power, surrounded by the metaboling in the 
mixture of solar substance and earthy matter, which makes the 
needed changefulness in digestion possible; it is the changeful po- 
larity in the earthy and solar character-germs which produces self- 
division, and propagates individual digest-centers and individual 
cell-life. The self-division of cell-life produces the differences of 
sex, which make evolution possible. 

129 



The solar, old-man face in Illustr. No. 8, considered as a char- 
acter-germ, represents the predominance of direct interaction 
between solar substance and earthy matter. 

The moon-face in the same illustration, considered as a char- 
acter - germ, represents the predominant counter-activity of the 
periechon to direct interaction, and hence more of an indirect inter- 
action between life-centers and solar substance. 

For the purpose of making a momentary distinction in the 
cyclic workings of germ-powers, we may say that the sun-face 
mainly represents the character and mind-making energy. Making 
the same momentary distinction with regard to the moon-face, we 
may consider the moon-face as representing mainly a body-build- 
ing character-power, but of course its counter-tendencies metabole, 
and it must be considered also as a kind of mind-making power in 
a subservient way, at least; as the above solar face, for the same 
reason, must also be considered as kind of a body-making power, 
in a subservient way. A stationary picture represents a statical 
aspect of a mobile Fact, and to some extent shares the defects of 
statical ideas. It is not fully competent to represent the change- 
fulness of Fact. 

The predominance and subservience of double-active tenden- 
cies and capacities in the cyclic counter-procedures of organic body 
and sense-making, and of seed-energy and character-making, 
change or metabole four times in every case. Different capacities 
predominate over different tendencies, as the seed goes into organic 
body-making and as the organic body reproduces the seed, but 
yet the metaboling of the Yang Yin in both solar and earthy sub- 
stance is the all that causes the fourfold changes in predominance 
and subservience which characterize all cycles of organic and seed- 
going life. 

As the analytic, abstractly thinking" mind fastens the atten- 
tion of thought to this or that predominance, so it attaches supe- 
rior importance to it, over all other changes in predominance. For 
instance, some thinkers in antiquity seem to have taken directly 
opposite views on the subject of the periechon. Some seemingly 
considered its powers as superior to those of direct solar interac- 
tion, while the many other thinkers considered direct solar influ- 
ence upon life as superior to that of the indirect periechon. The 
minority, who exalted the periechon, may possibly have held that 
the direct influence of the sun upon the digestion-process of life 
acted only as an elementary, life-sustaining power, while the solar 
substance, in penetrating the body of the earth, was improved, 
filtered, refined, re-digested in earthy ways, and therefore did the 
better work in the digestion-process of human life, as for instance, 
water generated in the rocks of the earth — sweating out of the 
rocks — has a more healthful influence upon digestion than has 
rain-water, which is partly generated in the sky, coming in part 

130 



directly from the reversion of solar substance in the earthy atmos- 
phere. This statement is of course in direct opposition to the mod- 
ern theory of rain, but the modern theory is not so true to nature 
as the old-time knowledge of Fact. 



*&* 



The periechon-idea, at all events, seems to have been some- 
times elevated over the solar, "old-man" idea, as the logos dioi- 
kon, over the to-order-setting power in the process of nature, mind 
and thought. 

The old-time ideas come in very queer dress of language, and 
to the superficial reader they may appear puerile and unimportant, 
but if properly understood, they are gisty stuff. 

The main question always under consideration is why and 
how the organs of speech have been evolved in the human body, 
and why and how the human. minH comes, to have powers to use 
the organs of speech in a to-order-setting way, so as to evolve free- 
agency powers and exercise to-order-setting ability in the work of 
civilization. The facts underlying these questions are seemingly 
as follows: 



Solar substance, with its tendencies, capacities and character- 
istics, on the one hand, and earthy matter, with its tendencies, 
capacities and characteristics, on the other hand, furnish the all- 
there-is to life, and in the human body and mind. 

The sun, like all substance-dispersing fixed stars, has been a 
planet during the early stages when it built up its mass ; it did this 
in an older solar system, as do all planets and as does the earth at 
present. 

All planets are formed by gathering the offal of life and by 
this only. They are not accidental, hap-hazard collections of mat- 
ter, which has never been alive. The sun, having been a larger 
planet in another, older solar system than is our earth, and its body 
having been built up of life's offal, it is fair to presume that life on 
it, before it became a sun, a non-living, distributing center of 
sewerage, had reached a far higher stage of evolution than the 
present life on the earth. So antiquity assumed, and it also 
assumed or knew that the tendencies, capacities and characteristics 
of life, once evolved and embodied in substantial and material 
existence, are never entirely destructible by any means which 
nature employs to restore sewerage-substance to life. The special 
faculties alone are destroyed, but the power to adhere to funda- 
mental principles is retained, as evolved. 

131 



Great solar systems are not developed in one cycle out of 
cosmic clouds. Solar systems develop gradually, in accordance 
with the same fundamental principles which evolved the powers of 
life.* 

Solar systems have a very small beginning; they develop 
quickly in their smallness, and they pass out of existence quickly. 
Little suns do not burn long; little planets become little suns 
quickly, and little satellites as quickly become planets, but develop- 
ing, they gradually produce larger and larger solar systems, always 
in the byways of life. As life on planets evolves greater and 
greater fitness of survival, so the collections of its offal in plane- 
tary bodies become larger and larger, and so solar systems grow, 
larger planets becoming suns. The offal of life assumes larger and 
larger proportions, as life becomes more and more organic, evolv- 
ing greater and greater fitness of survival under changeful condi- 
tions, and powers to perpetuate itself on planetary graveyards. In 
how far this is true, we can consider later. It was recognized as 
truth in antiquity. Therefore said our aborigines, when accused 
of sun-worship : "We do not mean the sun, but the old man in the 
sun." 

*Planetary matter cannot be concentrated except through the offal of life. It is 
the digestive powers of life which make the collection of solid substance possible. 
Were it not for the activity of life, all the world would still be nothing more than 
amorphous nebulae. Snow and ice form, of course, without the action of life, but they 
form in the more or less protoplastic atmosphere of the earth within the PERIECHON, 
which owes its existence to life and its offal. 

There are meteors and bollides, and other collections of substance of still unknown 
origin, which appear as mere mechanical aggregations of matter in the PRESTER, and 
as possible precipitates in the universal fermentation-process; but all these stand 
probably connected with the order of life, and they cannot affect the universal law 
that the counter-activity of one element cannot long prevail over the other, except 
in life's offal. 

The elementary, non-vital collection of substance cannot produce great planetary 
bodies. The electric (diapheromenal) activity is too great to permit great and regular 
collection of substance by the magnetic (sympheromenal) activity, save by passing 
through protoplastic conditions, which establish the order of life. 

Enduring sympheromenal housings of diapheromenal glow-centers are formed 
only in protoplastic matter by vital digestion. These housings are now collecting 
themselves about the body of the earth, and as they are now doing, so have they 
always done. All earthy matter is made up of the offal of life. 

The one law of nature has its footing in the focalization of elementary counter- 
forces, beginning with character-centers of life and going toward the extremes of death, 
of solidification of matter and dissipation of substance by inanimate character-foci. 

The housings of life-centers collect themselves by sympheromenal (magnetic) pre- 
ponderance; the life-centers, in as far as they retain predominating diapheromenal 
activity, pass into the PRESTER. 

132 



A Peruvian sun-picture (Illustr. No. 40) may help to make this 
subject clearer. 



ILLUSTRATION NO. 40 




The artist who copied this ideogram made the sun-face appear young and beard- 
less. Beards may have been a rarity among the so-calld aborigines of ancient Peru, 
but a beard is the usual characteristic by which ancient art expressed the idea of 
the "old-man-power" in nature and civilization. The young face is certainly an error 
of the copyist. The notable features in the design are the combinations of straight 
and waved lines in the radiations surrounding the old-man head. They depict the Yang 
Yin idea, the idea of the dual character of substance and its tendencies to move in 
straight as well as in circular lines. This double-activity of substance seems to have 
been known to the ancient Americans, as well as to the Chinese; and in fact, to all 
the great thinkers of antiquity. The AHU YAX idea of the ancient Americans' seems 
to be a deduction from the YANG YIN of China or from the DIAPHEROMENON SYM- 
PHEROMENON of the ancient Greeks. The elementary double-activity in the impercept- 
ible undercurrents is the foundation upon which thought has always built its know- 
ledge of nature. The changefulness in this double-activity, the alternating preponder- 
ance and subservience of the one factor or movement over the other, was always 
known as an original cause of all metamorphic changes in nature. 

The two vegetable growths by the sides of the sun-picture, the large one on the 
side toward which the solar face looks, the small one on the opposite side, denote the 
predominant influence which solar substance exerts upon earthy growth by direct 
interaction, at least, as far as vegetable life is concerned; and the lesser or subser-" 
vient influence of the indirect interaction between solar and earthy substance. 

The solar, old-man face in this and similar illustrations of ancient art, always 
expresses the universally accredited judgment that the solar substance retains the 
elementary tendencies, capacities and characteristics of life, which innumerable ages 
of progressive and retrogressive cycles of evolution have bred into it, and that hence 
its activity in the physical and mental digestion-process can reproduce the work which 
evolved it; that is, it can act as a cause in the present stage of terrestrial evolution of 
life. So acting, the solar substance, by interaction with earthy matter, creates the spe- 
cial faculties of life and mind, the organs of speech and the ability to apply speech 
in accordance with cosmic principles in the to-order-setting work of civilization. Thus 
the solar "old-man" was considered as coming to act upon earth as the "old-man-genius" 
of Spoken Thought — the language-giver — the logos. This is the origin of the idea of 
the creative WORD in the sacred cults of antiquity, the OUM of the Brahmins, the 

133 



THE CONNECTION BETWEEN PHYSICAL LIGHT IN NATURE AND LIVING 

CONSCIOUSNESS. 

Antiquity knew the substantial activity of life to stand tropi- 
cally connected with consciousness. It understood the change 
which physical light underwent in the character-focus of the eye. 
It understood the alternating interaction and counteraction 
between the character-centers in the active substance of light, and 
the character-centers in the eye, which make light visible and invis- 
ible, that is, active in consciousness and not so active. It embodied 
its ideas regarding these alternations in the word enantiotrope, the 
changefulness of character-centers, due to cyclic counter-proced- 
ures, and to the cutting of invisible radiations by the visible circling 
of light. (See illustr. Nos. 35 and 36). 

The Herakleiteans said: ''If it were not for the light emanat- 
ing from the sun, all on earth would be wrapped in the darkness 
of unconsciousness." 

For the above-mentioned reasons, physical light in antiquity 
was so widely conceived as containing the elements or tendencies 
of consciousness, which, by interaction with the organs of sight, 
became active capacities, that the word "light," or other words 
denoting it, were used, not only as tropes for consciousness, but as 
meaning consciousness directly. The same word is often used to 
denote light in consciousness and light out of consciousness — 
physical, lifeless, solar light, for instance, the word "agni" in the 
Vedas, or the word "light" in the Book of Genesis. The use of 
both words and names denoting physical light, consciousness and 
unconsciousness, has led to many misconceptions of Fact. 

It is with the idea of light as with that of fire. Since both 

HONOVER of the Zoroastrians, the LOGOS of the Herakleiteans and of our own cult. 
(See the explanation of the ancient American ideogram, depicting the "old-manrgenius 
of Spoken Thought," in connection with the "boy-genius of Speaking Thought," illus- 
tration No. 4 in "Introduction to Errors of Thought"). 

Antiquity in every civilized land held to the above-mentioned view of fact; it held 
to it till the dawn of historic ages, when abstract and superficial ideas came to sup- 
plant the original insight into the working of nature. The solar, "old-man-genius" was 
very generally looked upon as the creative cause of that type of language which could 
deal with universal "reasons why," as for instance, the Sanscrit. The "boy-genius" of 
Speaking Thought figured, like the earthborn Maya, as the genius who invented or 
propagated the types of language which deal with questions how to fit the living, 
earthborn character into timely changes of environment, for instance, the Prakrit type. 

The present living languages are not even of the Prakrit type; they are degen- 
erate offshoots of that type. They are not naturally analytic and special types, but 
they are extra analytic, grammatical, non-organic types, which deal too largely with 
artificial generalities and particularities, and which ignore the universalities and the 
individualities, as well as the naturally special procedures in development and evo- 
lution. 

Now as to the solar rays, in the above illustration they depict the duality and 
regular counter-activity within solar substance as emanating from the same character- 
center, and as productive of light and heat; and thereby they give expression to the 
ancient understanding of elementary causation. 

This understanding gave the human knowing-powers an entirely different founda- 
tion from that given them by modern science. Let us examine the difference. 

134 



light and fire originate largely in the sun, and are mainly notable 
in solar substance, the words denoting their effect in consciousness 
have often been mistaken as meaning the sun, and hence the Hera- 
kleiteans, the Zoroastrians, and many other ancient cults have been 
mistaken for worshippers of the sun or of fire, by thinkers who 
did not know that antiquity attributed tendencies of consciousness 
to solar substance. 

The fermentation-process, productive of solar light and heat, 
was known to play its part in the digestion-process of life, product- 
ive of consciousness; and hence the same words were used to 
denote the merely physical characteristics of solar activity, as well 
as the conscious effects in the human mind. 

The ancient application of red, blue and yellow colors in 
mythical subjects bears ample evidence how well the relationship 
and partial identity of light and consciousness were understood. 
These colors represent both the lateral and the central character- 
istics of inner, atomic activity. They are character-colors; while 
the red, green and violet of modern science are only the so-called 
cardinal colors of form — of outer appearance. 

Modern science has treated the phaenomena of light in the 
same manner in which it treated those of gravitation. It has ex- 
plained both by theories, in accordance with outer appearance only, 
and it has finally converted the theories into laws of nature and 
pronounced them irrefutable. 

The later, prosaically minded old-time thinkers have often 
fallen into the same error which modern science is making, that is. 
trying to deduce a universal law of nature from special, fragment- 
ary, one-sided observations. The law of universal gravitation, as 
well as the undulatory theory of light, is a striking example of this 
common error. 

The undulatory theory of light has entirely superseded the old- 
time Newtonian theory. The Newtonian theory yet had some little 
hold on the character of light; the undulatory theory has none. 
It is only a deduction from appearance or form of movement, which 
leaves the character of light entirely out of consideration. 

All light originates in character-centers; all moves by reason 
of the radiating power in character-centers. Of course all visible 
light appears as waves, all radiations being invisible, as also one 
half of the circling movements of light, for reasons above men- 
tioned. The invisible factors in the substance of light, however, 
are actually active; if they were not, there would be no field of 
light surrounding light-centers or character-centers. To under- 
stand the workings of light, we have to understand the workings 
of its character-centers. Modern science has made no attempt to 
do this; it has given the undulatory theory of light a clean bill of 
health, and its coroner's jury has pronounced the fact of radiation 

135 



from character-centers and the theory of emission as done to death 
by the light of modern investigation. 

Scientific thought has fitted the workings of universal sub- 
stance of light into the mathematically rectified ideas concerning 
only the appearance of so-called light-waves in refraction, diffu- 
sion, polarization, etc. ; instead of fitting its idea to the world- 
wide Fact, it has so belittled Fact as to fit the undulation-idea. It 
has worked its illogical "Bed of Procrustos" to a finish, but it has 
not told us why and how light becomes visible or remains invisible. 
It has established no connection between light and consciousness, 
in fact, it has not told us how and why any acts of nature become 
knowable, and not having done this, it has not given the mind any 
explicit footing in fact-knowing, and it has deceived itself by plau- 
sible theories, all of which misrepresent the character of Fact. 

Modern science, having taken credit for the achievements of 
practical common-sense minds, which have discovered the uses of 
spectacles, microscopes, telescopes, electricity, steam-power, etc., 
has flattered itself into the belief that all its theoretical work is of 
the utmost practical value. 

Modern science does much aimless and unprofitable work, and 
it leaves much undone by which it could benefit mankind. Too 
much scientific thought is being wasted on unimportant subjects, 
and too little attention is being paid to important matters. The 
libraries are filled with treatises on speculative subjects, which 
have no bearing on Fact. Phaenomenal observations are properly 
represented, but are the active characters, productive of phae- 
nomena, ever so represented? Are they not always either ignored 
or misrepresented? Modern science is -great on drawing general 
and particular conclusions from phaenomenal activity, but it can- 
not distinguish between generalities and universalities, or between 
particularities and individual character. It substitutes some faulty 
deduction for actual knowledge of Fact. It sees, for instance, that 
the planets rotate and revolve, and it invents a theory to explain 
this rotation and revolution, but it leaves the atomic character- 
power, which determines all rotation, out of consideration. It 
writes learned treatises on the mechanism of the universe, but 
there is nothing mechanical in the world save the mechanical work 
of man. It exerts itself to explain the universal metaboling of 
substance, but it does not consider the character in which the meta- 
boling occurs. It sets on foot an undulatory theory of light, with- 
out connecting" it with the causes of nature's mobility and motivity. 

The phaenomena of light are connected with all other 
phaenomena by one chain of causation, and the links in 
that chain are only to be found in atomic activity and 
in the changefulness of that activity. There is nothing 
actually taking place in the world which is not poten- 

136 



tially given in atomic activity. There could be no waves of light 
if there was no atomic activifty 

The atom is the microcosm of the universal macrocosm; it is 
the world-egg of antiquity; it has a ferment or digest-center and a 
determining character, and its activity is controlled by fundamen- 
tal principles. 

All special faculties of sense stand connected with atomic ac- 
tivity; all are products of special kinds of development, of atomic 
tendencies and capacities; and the conscious work of all depends 
on the connection in which atomic activity in organs of sense 
stands to atomic mobility and motivity in the environing charac- 
ters and forms. 

The straight-line and circling movements, which characterize 
atomic activity in elementary, unconscious substance, bring about 
a connection between the atomic character-centers in the world 
without and the atomic character-centers within the organs of 
sense. In the atomic character-centers without, consciousness is 
only a tendency, while in the atomic character-centers of the senses 
it is an actual capacit)^. That which converts the tendencies to 
consciousness into actual capacities is the change which character- 
centers undergo from the universal fermentation-process of sew- 
erage into the individual digestion-process of life. 

The organs of sense are structural forms of individual atoms 
or cells, and the atomic character is the conscious determining 
principle in these forms. The radiating and penetrating Yang and 
the circling and concentrating Yin are the latent forces by the side 
of the individual determining power, and these latent forces con- 
nect the atoms of life with the atoms of death — sewerage-fermenta- 
tion with vital digestion. 

The eye takes in the light-waves within its range ; the ear, 
the waves of sound; the touch, the waves of heat, etc., not mechan- 
ically, not unconsciously, but vitally and consciously, to some 
extent. The nose and palate take similar note of other atomic 
characteristics, which concern the vital digestion-process ; they 
deal in special ways with the material and organic work of diges- 
tion, just as the senses of eye, ear and touch deal with the substan- 
tial, mental workings of digestion. Thus all the senses are special 
agents of the mental and physical digestion-process in life, and 
when we deal with light we must not look upon it as a mechanical 
thing of wave-motion merely; we must not imagine the process of 
refraction, of polarization, the breaking into ordinary and extraor- 
dinary rays, etc., as a mechanical process, but we must look upon 
these phaenomena as phases of atomic activity in the universal 
fermentation and digestion-process, and we must remember that 
these phases stand inseparably connected with the four universal 
phases in nature's activity. A ray of light could not break into 
ordinary and extraordinary rays when sent through a crystal, the 

137 



extraordinary ray could not be absorbed by such things as tourma- 
lin, if light were not in a state of fermentation and were not com- 
posed of different constituents, such as Yang Yin; if it were not 
constantly assimilating and eliminating something, by virtue of 
character-centers. Therefore to coin the undulatory theory of light 
into a law, to take the material of sense-observation and put the 
stamp of vital validit}^ upon it is not dong justice to facts. It is 
the same unsavory practice which was ever condemned in anti- 
quity. It is making universal laws out of particular ideas. It is an 
attempt to produce a lifelike picture out of abstract, characterless 
and lifeless ideas. It is manufacturing intellectual mosaics, as did 
the school of Alexandria. 

THE IMPONDERABLE SUBSTANCE IN THE UNDERCURRENTS OF MATERIAL 
EXISTENCE HAS ACTIVE CHARACTER-CENTERS, IN MOBILE FORMS 
ENCLOSED. 

All substantial, as well as all material existence has both 
character and form, because all mobility and motivity is of a two- 
fold kind, the radiating and the circling kind; the former making 
mainly for evolution of character, and the latter mainly for de- 
velopment of form. This antiquity has symbolized by the cross 
within the circle. The explanation of the various cross-in-circle 
symbols, hereafter produced, will probably suffice to explain the 
subject of character and form in its connection with the radiating 
and circling movements of substance and matter. 

The interaction and counteraction of character-centers in 
imponderable substance with the character-centers in ponderable 
matter characterize all causation in nature, life and mind. 

The substantial undercurrents affect the workings of ma- 
terial character-centers only because the substantial character- 
centers in them interact with and in part counteract the material 
character-centers. 

The ignition of a material character-center entails in part 
the extinction of a substantial character-center; and vice versa. 
Where there is much substantial activity and little aggregation of 
matter, there is rapid repetition of ignition and extinction. Where 
there is much aggregation of matter and but little penetration by 
active undercurrents of substance, there is slow ignition and ex- 
tinction of material character-centers. 

The ignition and extinction of character-centers takes place not 
only in dry but also in wet matter. The character-centers in wet 
matter are heat-centers in part, as well as those in dry matter; 
they are heat-centers in their lesser, subservient part. The igni- 
tion and extinction of these heat-centers is always the inner and 
imperceptible cause why moist or liquid matter changes its 
temperature — why water evaporates or freezes, etc. 

13S 



All character-centers are concentrations of double-active ten- 
dencies and capacities; and therefore they make in part for the 
dry and hot, and in part for the wet and cold. In dry matter the 
former capacity predominates over the latter tendency, and in wet 
matter the reverse is the case. 

In the interaction of the dry and hot with the wet and cold, 
such as the interaction of fire with water, for example, the pre- 
dominance and subservience of double-active tendencies and 
capacities in the character-centers of each is changed; and in con- 
sequence the dry and hot assumes something of the wet and cold, 
and vice versa. Fire heats water and converts it into vapor; water 
cools fire and perhaps puts it out. Such extremes of material ex- 
istence as are fire and water can interact only because they are 
both concentrations of similar counter-tendencies and capacities, 
and these interact and counteract in their opposed character-cen- 
ters. But all the changes consequent to interaction of dry and wet 
matter result from the interaction and counteraction between the 
substantial and material character-centers. 

The character-centers of wet and cold or hot and dry 
matter, such as are water and fire, are not the only ones 
to be considered in the changes consequent to interaction 
of material things; the character-centers in the imponder- 
able and invisible substance must also be taken into con- 
sideration when natural causes are to be made known. They are- 
the latent, imperceptible factors in the causes of patent changes. 
Vapor has much heat bound up in its centers which is not 
apparent, not perceptible, but which can be regained by condensa- 
tion. The heat so bound up is latent; it does not appear because 
it is held within enclosures. The same thing, which takes place 
in the conversion of water into steam or vapor, also takes place in 
the conversion of water into ice, in the reverse way. The burn- 
ing out of heat-centers in water radiates some heat into the envi- 
ronment, and causes a change of ferment-centers in the cooling 
water and hence its conversion into ice. 

The same change of heat-centers takes place in the formation 
of clouds as well as in the making of rain; it takes place in the con- 
version of all matter into other matter, such as the petrifac- 
tion of wood and the crystallization of rocks. Heat-centers of 
various character, by ignition change the mass which surrounds 
them into a character similar to or even the reverse of their own. 

Heat-centers are in everything, and because they are there, 
it is possible to change the temperature in all things. All things 
can be warmed or cooled off. 

The Herakleiteans explained the ignition and extinction of 
heat-centers as the taking hold of (aptesthai or anaptesthai) ma- 
terial character-centers by substantial character-centers, or being 
taken hold of by them. This taking hold of was understood to 

130 



start every procedure in the universal digestion, fermentation or 
combustion-process, whether it be a wet or dry procedure, in the 
world-process. 

The substantial or material enclosures of heat-centers are 
always more or less elastic, and permit of warming or of cooling 
off within certain degrees, without destruction of tissue or struc- 
tural enclosure. 

Matter is always a thing of structure, containing heat-cen- 
ters, and the heat-centers make possible all phaenomenal changes 
of matter . The heat-centers may be of very low temperature, and 
they may even make for lower temperature, as they do in the 
solidification of matter, yet they are heat-centers; they give matter 
its capacity for changeful temperature. 

The universal presence of heat-centers has attracted much 
attention in antiquity, and many faulty conclusions have been 
drawn from this universally known fact, by thinkers who could 
not think rationally from cause to consequence. All the famous 
Greek and Roman philosophers belong to that class of thinkers; 
most of them misconstrued the knowledge of heat-centers under 
various names and designations, denoting the crucial, critical or 
crossingj-polnt, with which civilized life has at all times to deal, 
because of its changeful conditions and outer relationships. The 
Stoics, for instance, overworked the ekpyrosis idea, and, like many 
others, conceived the idea of the coming of great cataclysms. 

We must be careful, in drawing the attention of our thought 
to one pole of nature's activity, or to any one point, not to with- 
draw it entirely from its opposite pole or point, else we get a bias 
in our way of judging Fact. Modern science has done this in a 
remarkably absurd manner, by assuming - the so-called law of grav- 
itation to be a universal law. If the law had universal application 
the starry heavens would collapse. 

AVe must remember that all things are bi-polar. Where there 
is a center of gravitation, there is a center of dissipation. Where 
there is ekpyrosis, there is exygransis; where there is a making 
toward fire, there is a making toward water. Where there is 
electricity there is magnetism, and where there is magnetism there 
is electricity. 

The predominant capacities and the subservient tendencies of 
magnetism, and the subservient tendencies and predominant ca- 
pacities of electricity are inseparably united in fourfold activity, 
but this activity manifests itself only in one phaenomenon. As 
with electricity and magnetism, so with light and heat. The circl- 
ing substance of light, with its tendencies and capacities, is insep- 
arably connected with the radiating and focalizing tendencies and 

140 



capacities of heat, although light and heat may manifest them- 
selves as separate phaenomena. The character-centers in the var- 
ious organs of sense take only special note of predominating 
capacities. 

Where there is great aggregation of matter, as there is in sun 
and planets, there is great sympheromenal preponderance, which 
we may call gravitation or magnetism; but this preponderance is 
not absolute; it has its counterpart in great diapheromenal activity 
of rarefying substance. When we look upon the sun as a center 
of attraction we must not forget that it is also a center of re- 
pulsion, consequent to diapheromenal activity and dissipation of 
its own substance. If it were not also a repulsive center, the 
comet's tail would not point away from it as the comet passes 
around it. 

There are two phaenomenal sides to every story, and there 
are also two latent sides to it, which we must not overlook. There 
are four viewpoints, from which all facts must be investigated, if 
we want to get a clear understanding of active character, be they 
facts in nature or facts in social life, depending for their regulation 
upon intellectual determination. 

In observing the formation of elementary cell-life, we may 
note much the same phaenomena which occur in vinous fermenta- 
tion. We may note that something radiates from the center of the 
cell towards its periphery. We may also note that certain dark 
germ-spots form in the rotating mass between the center of the 
cell and the limits of its activity. These germ-spots grow and 
eventually they may break through the confines of the cell by so- 
called fission or otherwise, forming new cells, or they may ignite 
within the old cell. (See illustration of cell-life in appendix). 

The formation of new germs, forming within the confines ot 
the old cell, corresponds to the formation of planetoids and of sa- 
tellites in the planetary system. 

If properly understood, the many phases in which the process 
of nature presents itself are but evidences of the same universal 
principles of procedure. 

What we can see through the microscope as taking place in 
cell-life, we can see through the telescope as taking place in the 
planetary system. The sun is a heat-center; it distributes its sub- 
stance throughout the planetary system. The rotatory planets 
absorb solar substance; they grow like the germ-spots within 
cell-life. If we could look long enough, we would find that the 
planets come to assume a solar character, as does Jupiter even 
now, and that eventually one planet after another will either go 
into ignition within the confines of the planetary system or break 
through its confines to form a new planetary system of its own, 
with its satellites as planets. 

m 



The whole planetary system may be said to appear as but one 
cell iu the body of the universe. Sun and planets act apparently 
as do the life-centers and germ-centers forming within cell-life. 

Most of that which has been said so far with regard to the 
world-process has either been a mere matter of observation of 
phaenomena or a sketchy hinting at substantial undercurrents, 
mainly given for the purpose of drawing the attention of thought 
away from fixed ideas, or for the further purpose of preparing 
words and a verbal foundation for a comprehensive view of the 
world-process. 

The sensible but analytically working mind cannot easily bring 
itself to conceive the existence of imperceptible undercurrents. It 
cannot realize that the great concentration of matter, as in suns 
and planets, entails the great rarefaction of what I have so far 
called substance. The sensible mind, not being able to see sub- 
stance, cannot bring itself to believe in its existence; and hence it 
cannot understand the interaction and counteraction between 
rarefied substance and material aggregation. And if this inter- 
action is not clearly understood, the active causes in the world- 
process cannot be understood. To understand natural causation 
means to understand the constant interaction and counteraction 
between rarefied substance and material things. 

Modern science has recently arrived at a stage where it begins 
to think about undercurrents and latent forces. The discovery of 
the phaenomena of electricity has drawn the attention of modern 
thought to such imperceptible things as the electric field. It is in 
this direction of modern thought that it may be well to pursue for 
a while the study of the world-process. It may be well to connect 
the dynamic aspect of the world-process with electromagnetic 
phaenomena. Of course, such connection will only give a one- 
sided view of it. The world-process is no more a thing of merely 
dynamic changes than it is a stationary thing, as science has so far 
made it appear. It is a process productive of life and of death ; in 
it are active the reasons and principles why there is going into life 
and out of it into death. 

THE DYNAMIC ASPECT OF THE WORLD-PROCESS. 

A Plan-lin scholar said to me: "If we understood (meaning 
the Han-lin College) the character of Yang Yin thoroughly, if we 
had a complete definition of Yang Yin, we would know the origin 
of electricity and magnetism, for the Yang Yin is all that is active 
in nature." 

That Han-lin scholar had faith in the virtues of the old Fu-hsi 
school, but, like every other Han-lin scholar, he did not thoroughly 
understand it. 

142 



The thorough understanding- of the world - process depends 
upon the understanding of two active elements, and the under- 
standing of these elements depends on the complete and thorough 
definition of the words denoting them. If the Han-lin college had 
a complete definition of Yang Yin, it could have made the world- 
process known to everybody. If Herakleitos had been able to give 
the world a complete definition of "diapheromenon sympherome- 
non'', he would not have been called "the obscure." He would 
have been able to make everybody understand the world-process, 
and philosophical idiocy and quibbling sophistry could never have 
corrupted the intellectual development of our race and brought 
indescribable miseries into civilized life. 

The knowledge of how to use language and define words is 
all-important to fact-knowing, truth-telling and right-doing, and to 
the welfare of civilization. 

Before we can venture on the comprehensive definition of 
such words as "Yang Yin" or "diapheromenon sympheromenon," 
which explain the elementary tendencies and capacities of 
nature's activity, we must take a dynamic aspect of the undercur- 
rents of nature's activity by words now in use. We must explain 
the origin of the phaenomena of electricity and magnetism, and 
explain that part of solar and planetary activity which compares 
with the action of a dynamo. 

To so explain nature we must, for the time being, separate her 
cosmic from her vital procedures, that is, the apparently non-vital 
procedures from those that are apparently vital. We must separate 
the phaenomena of death from the phaenomena of life; but in 
doing this we must not forget that the order of death — the cos- 
mic order — is inseparably connected with the order of life. We 
must remember that the law of life is one and the same thing with 
the law of death, differing only in predominance of principles of 
procedure. In cosmic and non-vital procedures there are only 
universal and individual tendencies and capacities in action, while 
in vital procedures there are also organizing and seed-going ten- 
dencies in action as predominant capacities, that is, predominant 
over the universal and individual tendencies and capacities in in- 
animate nature. 

The heat-centers in dead substance metamorphose into char- 
acter-germs of living tissue. 

All life is organic and seed-going. 

All death makes for aggregation or dissipation of sewerage- 
matter and for its eventual return to life. 

Cosmic activity, separately considered ,appears as non-organic 
and merely as a sewerage-system to organic life. The germs of its 
activity appear only as foci of mobility, and as making merely 
for dissipation or solidification of matter. The sun makes for 

143 



dissipation of matter; the planets for solidification. We have 
only to deal with the tendencies and capacities for dissipation and 
solidification 1 when we attempt to explain the solar and planetary- 
activity apart from the phaenomena of life. 

The counter-tendencies and capacities, which characterize the 
activity in all matter, and which cause the four-fold procedures 
for different purposes of production, notable in fermentation, may 
be analytically divided. Such division, of course, is an intellectual 
artifice. It draws the attention of thought to but one part of the 
causes active in nature, but it facilitates the elucidation of that part. 
It simplifies the explanation of the world-process. It lays a founda- 
tion for the support of its fuller knowledge. 

The counter-tendencies and capacities which make for dissipa- 
tion and solidification of matter are inseparably united. Dissipa- 
tion occurs only when its tendencies develop into predominant 
capacities over the solidification-tendencies, and solidification of 
matter occurs only when its capacities predominate over the dis- 
sipating tendencies. In the sun, the capacities for dissipation pre- 
dominate over the tendencies to solidification, while in the planets 
the capacities for solidification predominate over the tendencies to 
dissipation. 

The making of either suns or planets, then, is the result of 
changeful predominance and subservience in the counter-activity 
of elementary tendencies and capacities. The elementary counter- 
tendencies are continuously double-active and passive, both in sun 
and planets ; and eventually in the course of cyclic development, 
in which all things partake, the predominating capacities are al- 
ways changed into their counterpart, becoming subservient ten- 
dencies. 

All capacities expend their energies in action, and convert 
themselves into tendencies, subservient to the counter-active capaci- 
ties. 

It is this change which converts solar activity into planetary 
activity, and vice versa. It makes suns out of planets and planets 
out of the sun's dissipated matter. It converts electric phae- 
nomena into magnetic phaenomena, and magnetic phaenomena into 
electric phaenomena. It is notable in all changes of aggregation 
of matter. It converts actual heat into latent heat and latent 
heat into actual heat. It is always a partial binding in and a par- 
tial loosening out, an assimilation and elimination of both sub- 
stance and matter, moved by counter-active and dividing tenden- 
cies and capacities. 

To make this changefulness of matter thoroughly clear re- 
quires considerable explanation of electromagnetic and biological 
phaenomena, much of which must come later. 

144 



THE LATENT TENDENCIES AND THE PATENT CAPACITIES. 

No elementary tendencies or capacities of substance are evei 
destroyed or entirely eliminated; they only change in apparent 
and in latent activity or passivity. The active capacities show 
themselves because they predominate over the latent tendencies 
which are subservient. Life is evident, yet are the tendencies to 
death latent in every nucleus of cell-life. 

Life is a double-active digestion-process; its digest-center 
takes in foreign, inanimate substance and matter, to be in part 
assimilated and restored to life, and in part eliminated to be sent 
deathward, together with part of that which was alive within the 
sphere of the digest-center's activity. The whole digestion-process 
is a change from tendencies and capacities of death to tendencies 
and capacities of life, forth and back. As with tendencies and ca- 
pacities in the digest-centers of life, so with tendencies and capa- 
cities in the ferment-centers of death. Wherever the capacities 
of electricity show themselves, there the latent if not the patent 
tendencies to magnetism are the latent restraining power; and 
wherever magnetism shows itself, there the tendencies to electric- 
ity are bound within it. All things are electromagnetic; all are bi- 
polar and double-active in their elementary tendencies; they can 
solidify their substance or they can dissipate it. 

There are four features in magnetism and electricity, as there 
are in light and heat, and in fact in every phaenomenal force, there- 
fore both electricity and magnetism may be called positive and 
negative. The character of light and heat might also meet with 
similar distinctions, for light, as well as heat, has a twofold and 
double-active character. Light circles predominantly toward its 
character-centers and subserviently away from them; heat radi- 
ates predominantly from character-centers and subserviently to- 
ward character-centers. There is a solar, substantial and a plane- 
tary, material side to magnetism and electricity as well as to 
light and heat, and there is a direct and an indirect action and coun- 
teraction in the coming together from the two sides, the substan- 
tial and the material. 

Aggregation and dissipation of matter in the ferment-proced- 
ures of death correspond to assimilation and elimination in the di- 
gest-procedures of life; and because of this correspondence the 
phaenomena of digestion in cell-life may serve to elucidate the 
phaenomena of light and heat and of magnetism and electricity. 
This whole subject falls properly into the present extension of the 
study of catalysis; it will be very much more easily understood 
after the ancient Greek idea of the periechon is more fully elucidat- 
ed, for the concentration and radiation in death, as well as the as- 
similation and elimination in life, are not merely products of bi- 
polarity in character-centers, but they are really products of biax- 

145 



iality; and this biaxiality is given to all character-centers by the 
periechon. (See the explanation of the word periechon in appen- 
dix). 

The new metals, radium, uranium, thorium, etc., are not the 
only metals, and presumably elementary substances, which dissi- 
pate their state of aggregation by radiation. All other matter in 
all other states of aggregation has similar tendencies and capacities 
for dissipation, although in a very much less and often impercep- 
tible degree. The imperceptible substance always causes some 
perceptible dissipation of matter, as it also causes some solidifica- 
tion. 

If the spectral analysis tells the truth, then probably traces of 
all existing metals can be detected in the atmosphere of the earth. 
It seems that many have already been so detected. All metals 
radiate and dissipate substance constantly, but does this radiation 
always carry along particles of the original, unchanged matter, or 
does it only produce slow changes in character-centers, which en- 
tail changes of matter? Does radiation necessarily diminish the 
bulk of matter? Is it not usually more of a substantial kind, like 
that notable in the magnetic needle, than of the material kind, 
attributable to radium? As metals radiate substance, so do they 
draw on the diapheromenal sympheromenal field, and so do they 
cause undercurrents to pass through them; from these undercur- 
> rents they assimilate substance, by virtue of their character or 
heat-centers, while at the same time they eliminate it. 

Water, evaporating, dissipates its substance as it becomes 
vapor, and solidifies it as it becomes ice. All earthy materials 
decompose similarly, and they also undergo similar changes of 
dissipation and solidification in course of time. 

The outer and accidental causes, which produce dissipation 
of matter, can act only because the tendencies to dissipation 
and solidification of substance are present within the stuff acted 
upon. Wood could not be burned up by touch with fire, if the ten- 
dencies to combustion were not latent within it. Water could not 
freeze if the tendencies to solidification were not latent within it. 
The seed could not take hold of the soil and grow, if its latent or 
subservient tendencies toward growth would not naturally change 
into predominant phaenomenal capacities. 

In our modern way of thinking, we pay too much attention 
to the predominating phaenomenal capacities, and too little to the 
latent and subservient tendencies; in fact, we ignore the latter, 
and because we do so we express our ideas only in half true ways. 
We speak of electricity as if it could exist apart from magnetism, 
and of magnetism as if it could exist apart from electricity. We 
speak of life as if it could exist apart from death, and of death as 
if it could exist apart from life. We speak of the sun as if its 

146 



activity ccmld exist without planets, and of planets as if they 
could continue to exist without a sun. This segregation of in- 
separable factors of existence by single-active thought is the result 
of a delusive peculiarity of analytic language. 

That which lives is always going death-ward, and that which 
is dead is always going toward life. Electricity is always going 
in opposition to magnetic development, and magnetism is always 
going in opposition to electric development. 

The sun is always making for planetary development and the 
planets for solar development. In whichever of these two direc- 
tions the existing substance moves, it makes a something new — 
something going toward life out of waste or sewerage — in accor- 
dance with natural principles of death, which cross-cut the princi- 
ples of life. 

THE COUNTER-ACTIVITY BETWEEN PRINCIPLES OP LIFE AND PRINCIPLES 

OF DEATH. 

The principles which control the counter-movements of sub- 
stance, from sun to planet, from planet to sun, receive the offal 
of life and prepare it for restoration to life. The principles which 
control the counter-movements of living substance, from seed to 
organic development and from organic development back to seed, 
always draw on dead matter and always produce offal or dead- 
ened matter. 

The principles of death always cause the disinfection and 
burning up of the sewerage of life, be it in minute or in solar-plane- 
tary ways. The principles of life cause the conversion of living 
bodies into waste or sewerage. The principles of death move to- 
wards the principles of life and the principles of life toward the 
principles of death, but in so moving, they also cause a partial re- 
bound of the ever-dividing atomic substance in the opposite direc- 
tion, thus making all atomic movement a fourfold procedure. 
Where the principles of life cross the principles of death in atomic 
activity, there they convert the elementary ferment-germs into di- 
gest-characters, and there they produce something new, by per- 
fected assimilation and elimination. The something new which 
they produce out of the interaction of solar substance and plane- 
tary matter at this crossing-point is protoplasm moving toward 
consciousness — -"thymos:" the gist of life, which in the way of di- 
gestion, reduces the balanced sway between the hot and dry and 
the wet and cold in inanimate substance and matter, reanimating 
it. "Thymos" is the reverse of that which life produces out of pro- 
toplastic substance; viz., waste and sewerage. The upward diges- 
tion (the anodos) reanimates the light-heat substance coming from 
the sun by unifying it with the wet-cold substance coming from the 

147 



earth, while the downward digestion (the kathodos) eliminates 
living substance, sending it deathward. 

Thus all things, in state of either solidification or dissipation, 
proceed in four directions at once. No thing of material existence 
can retain its form forever; it must change from solidification to 
dissipation and from dissipation to solidification, but it can only 
undergo these cosmic changes by cross-cutting the way of life, and 
by making both sewerage and protoplasm. The procedures of 
change and of making protoplasm or waste are always cyclic 
counter-procedures, that is, they are movements in a course of 
development and simultaneous envelopment, which leaves wasted 
matter on either side of the cyclic course of life's procedures. 
The cyclic procedures of death cross the cyclic procedures of life 
at right angles ,as the Chinese graphically depicted it. Life does 
not remain life ; it goes to waste ; its waste does not remain waste ; 
it is first disinfected, then burned up, and again restored to pro- 
toplastic character in the sidereal process, as we will clearly see 
later. 

Life is a compound of substance and of matter coming partly 
from the sun and partly from the earth. That which comes from 
either side into the way of life is an offal of former life, disinfected 
and restored to protoplastic character. 

The cross-cutting of cyclic movements in life or death is most 
apparent in sidereal phaenomena, and most easily explained by 
elucidating them, but it takes place in all phaenomena of life and 
of death. It could be elucidated by the process of vinous fermenta- 
tion, or even by the phaenomena of electricity and magnetism. 

Every current of electricity breaks through and changes mag- 
netic holdings, and thus breaking through and changing magnetic 
holdings, it also changes itself, gathers and wastes its own strength 
in part, and also gathers and wastes that of the magnetic enclosures. 
The wet-cell process of generating electricity plainly illustrates 
this fact. 

The words electricity and magnetism are here used as only 
denoting tendencies in the substantial undercurrents making for 
the development of the electric and magnetic forces, and not as 
meaning the fully developed forces as they appear in phaenomena. 

The phaenomena of electricity and magnetism are produced 
in the penetration of matter in certain states of aggregation by the 
substantial undercurrents. Electricity seems to be a very distinct 
thing from magnetism; it seems to have little or nothing to do with 
magnetism; but yet both are inseparably connected in the causes 
of their origin. The matter which generates phaenomenal elec- 
tricity usually does not show any phaenomenal evidences of mag- 
netism. Copper wire, for instance, conducts electricity, yet it is 
apparently non-magnetic. But yet copper wire owes its solidity, 

148 



as does all solid matter, to sympheromenal, gathering-in tenden- 
cies and capacities, of which magnetism is a phase; these tenden- 
cies and capacities, however, are no longer as active in it as they 
once were; they are dormant, at least in part. The dormancy of 
all once-active capacities in matter pursues a cyclic course of devel- 
opment, getting more and more dormant for a time, then meta- 
boling and beginning to get active again. 

The active, gathering-in capacities, which produced some 
metals and other earthy materials, are always more or less dor- 
mant. Sometimes and in some things they are so dormant that 
they cannot be readily restored to activity, hence magnetism does 
not show itself in them, while in other things it is easily aroused 
to activity. For instance, in ordinary iron the magnetic tendencies 
are dormant, yet they can be aroused, so as to become active capa- 
cities. Some things are further removed from the original causes 
which produced them than are others, and some things are so 
knitted that elementary tendencies do not easily show themselves 
in them. 

The solidification-process is a knitting together of radiating 
and circling procedures, and these procedures come in as many 
different combinations as do the tendencies and capacities of sub- 
stance in its interaction and counteraction with matter. This 
interaction and counteraction is always a phase of the universal 
fermentation or digestion-process, but its products often become 
subjected to conditions of environment, which largely interfere 
with the free interaction of substance and matter. The substantial 
undercurrents pass more readily through some aggregations of 
matter than through others; when they pass through slowly and 
with difficulty, then material changes do not take place easily and 
quickly, as, for instance, deep within the earth the aggregate 
matter does not change so rapidly as it does nearer the surface, 
but still it changes. 

THE ORIGIN OF ELECTRICITY AND MAGNETISM IS TO BE SOUGHT ON THE 
ONE HAND IN THE DIAPHEROMENAL SYMPHEROMENAL UNDERCURRENTS 
OP EXISTENCE, AND ON THE OTHER HAND IN THE KNITTINGS OP MATTER 
WHICH THESE UNDERCURRENTS PENETRATE, DIRECTLY AND IN- 
DIRECTLY. 

Electricity and magnetism are not generated in the impercept- 
ible undercurrents; in them they exist only as tendencies, as do the 
tendencies to light and heat; they become active capacities only by 
interaction with the knittings of aggregated matter. The solar 
capacity for dissipation produces electric tendencies, as it also pro- 
duces the tendencies to light and heat; and the planetary capaci- 
ties for concentration of substance produce the magnetic tenden- 
cies, as also the tendencies to moisture and solidification. Both the 
solar and planetary capacities do this in a predominant way, but 

149 



in a subservient way both do the reverse also, and the interaction 
of solar and planetaiy activity mixes the opposite tendencies in 
ever changeful ways, by interaction with whatever there is of ag- 
gregate matter between sun and planets. 

The solar fire is of such intensity that it reduces the aggre- 
gated states of matter about the body of the sun into impercep- 
tible substance, so that little or nothing remains which can be 
called aggregated matter. Hence, the most active elementary 
substance,, the substance of excessive diapheromenal tendencies, 
originates in the sun, and there it has the greatest of penetrating 
powers and the least of sympheromenal resistance, as also the least 
interaction with aggregations of matter — with matter in states 
of gaseous aggregation. As the solar substance is dissipated by 
radiation, so it fills the space intervening between sun and planets, 
and so it meets more and more sympheromenal resistance from 
the undercurrents coming from the earth, and also more and more 
gaseous resistance from earthy, material exhalations. 

As it reaches the planets it is in part absorbed by them and 
incorporated into planetary matter. As it passes from the sun 
by the planets and beyond them, it gradually loses its radiating 
capacity. The dissipating tendencies become subservient to the 
solidification tendencies, and the planetary system becomes en- 
closed in a uniform band of magnetic gases (anamma) — amorphous 
nebulous substance and lifeless matter. 

The dissipating capacities of the solar substance gradually 
lose their predominance over the solidification tendencies, as they 
radiate from the sun through the long distance of planetary space, 
and the solidification tendencies gradually become predominant 
capacities over the dissipating tendencies. This change brings 
about the phaenomenon of magnetism, which manifests itself as 
gravitation on this earth. 

The same diapheromenal sympheromenal substance, acting 
under different conditions, propelled or controlled by different 
character-foci, penetrating through different resistance of enclo- 
sures, and interacting with different material character-centers, 
produces all the different phaenomena of fire, light, heat, electricity 
and magnetism, and again converts rarefied substance into all 
more or less dense states of material aggregation. The under- 
currents do not remain undercurrents; the digestion-process of life, 
if not also the fermentation-process of death, reconverts substance 
partly into perceptible matter, just as the sun converts perceptible 
matter into imperceptible, substantial activity. 

Taking a phaenomenal view of both the counter-tendencies 
and capacities to dissipation and to solidification, we may call them 

150 



electric in solar activity and magnetic in planetary activity; and 
since these tendencies are inseparably united, we might speak of 
an electromagnetic sun and of a magneto-electric earth, to denote 
the change in predominance and subservience of imperceptible 
counter-tendencies and perceptible capacities. This changeful 
predominance in the undercurrents of nature's activity makes all 
existing things bi-polar, and capable of simultaneously assimilating 
and eliminating- substance, that is, it makes them double-active. 



*& 



Every existing thing, be it ever so dead, as rocks, metals, etc., 
can assimilate and eliminate substance and does do it, as is apparent 
in the change of temperature, when something is assimilated 
and something eliminated, and contraction or expansion, absorp- 
tion or radiation of heat takes place. 




ILLUSTRATION NO. 41 

ONE PHASE OF AUTOMATIC ACTIVITY IN SUBSTANCE CAN BE SEEN IN 
ALTERNATING CURRENTS OF ELECTRICITY. 

All existing things are bi-polar and counter-active in their movements. The elec- 
tric, as well as the magnetic currents, are bi-polar. There is positive and negative 
electricity, as well as positive and negative magnetism. The diapheromenal move- 
ments appear as electric, if certain character-foci, developed in a certain way, are 
active within them; and the sympheromenal movements appear as magnetic if other 
character-foci, developed in another certain way, are active within. But wherever 
there is electricity, predominantly active, there is magnetism, subserviently active, and 
vice versa. This inseparable union makes the fourfold procedure in all substantial 
activity. The currents run predominantly forth and back in a line of least resistance 
or guidance, but they act also subserviently in lateral directions to the line; were it 
otherwise, they could not be noted from all sides. 

The photograph shows greater lateral activity in some sparks than in others, due 
to the alternating of the counter-currents. The subservient, magnetic tendencies 
prevail alternately, as the electric currents break through their invisible magnetic 
housings. The magnetic housings roll along in circles, in accordance with their revolv- 
ing character, as the electric currents tear through them, and give them a roundish 
appearance, known as a wave-motion. 

The rapidity of electric wave-motion, by self-induction, is not necessarily greater 
than in sound-waves; they can be counted by a tuning fork of known vibration, or by 
the well-known positive or negative dust-experiment; they appear as yellow and red 
sparks to the eye. 

It is not the rapidity of wave-motion which produces the sensations of light, sound 
and electricity, but the kind of character-foci active in the substance. 

That which appears as light, sound, heat, electricity, etc., to the senses, is all 
made of the same substance, active in different conditions of matter; the apparent) 
difference is due to character-foci in the substance and matter. 

151 



HOW DOES THE ELECTROMAGNETIC SUBSTANCE OF THE SUN MOVE? 

The dissipating capacities of substance always move in 
straight lines, radiating from the centers as do heat and electricity; 
the solidification-tendencies, accompanying this movement, always 
move in minute circles about and toward a center, as do light and 
magnetism. (See cut of magnetic movements.) 

Since both the radiating and solidifying tendencies are in- 
separably united in substance, it follows that the movement of 
substance from the sun is a combination of straight lines and 
of circles, restraining the straight-line movement. 

The rapidity of straight-line movement is greatest near the 
center of its origin and least near the end of its journey, and the 
circular movement is least near the center of radiation and 
greatest about the foci of solidification, such as are the planets. 

If we call the most rapid, straight-line, dissipating movement 
electric, and the most rapid of the circular solidifying movements 
magnetic, as we may do (leaving the material tendencies out 
of consideration), we may say that the electric current passes 
continually through magnetic enclosures from all sides, with 
great ease near the sun, with much difficulty near the planets. 
We may say that magnetism continually resists electric currents 
and cuts these currents up into minute particles; into so-called 
electrons — minute elementary sparks . These sparks, in the con- 
finement of their magnetic circles, gather strength from the in- 
coming current behind them, and as they gather strength they 
form larger and larger foci, gaining power to break through one 
magnetic enclosure, only to be caught by another. This breaking 
through magnetic enclosures produces the alternating currents of 
electricity under some conditions, and under others light and heat 
waves. The varying power in magnetic enclosures to resist elec- 
tric currents causes the shorter or longer waves which produce the 
phaenomena of color. 

In fully considering the alternating currents of electricity, 






Illustration No. 42 

THE MAGNETIC ACTIVITY IS 
ILLUSTRATED IN THE ACCOM- 

jltp'' ' ' <■ ' '&& PANYING CUT. IT SHOWS THE 

^^p^^^^^^^^^ft CIRCLING MOVEMENT, PRODUCED 

""S4S(^^P%^^#^5^^i BY THE PREPONDERANCE OF 

';'■■:, ■'■'/ ^\S3c ■■•''"-V".' :V #?o SYMPHEROMENAL TENDENCIES 

AND CAPACITIES OVER THOSE 
OF DIAPHEROMENAL COUNTER- 
$&!£$tf$i^^^ ACTI VITY. 



',imI1 



The illustration shows a well-known experiment of iron-filings placed over a glass 
plate or sheet of paper, with the ends of a horseshoe magnet beneath. Cause the 
plate or paper to tremble, and the filings will arrange themselves in circles, as seen 
in the illustration, showing that magnetic force acts in circles. 

152 



we must deal not only with electric tendencies but also with electric 
capacities, and we must not think away the inherent forces in 
earthy matter from the inherent forces in solar substance. We 
must remember that both substance and matter have electro- 
magnetic tendencies, and that these tendencies become dominant 
capacities only in the interaction and counteraction of solar sub- 
stance with earthy matter. The electromagnetic field in the at- 
mosphere of the earth is not produced by dirct solar activity alone, 
but also by indirect solar activity — by the periechon. The electric 
tendencies coming from the earth move in opposite directions to 
those coming from the sun. These tendencies counteract each 
other, causing the phaenomena of alternating currents in electric 
forces. 

If we leave the phaenomena of life or their underlying causes 
out of consideration, and consider the tendencies and capacities 
for dissipation and solidification of substance to be only of a non- 
vital, electromagnetic character, the whole planetary system will 
appear as a huge dynamo, of which the sun is the motive power, 
and the planets the armature. The planets revolve by the circular 
movement of their own magnetic energy, and they gather in the 
substance of the sun from the electric field in their environment, 
partly assimilating and partly eliminating it, as the currents pass 
from pole to pole, predominantly in one way, subserviently in an 
opposite wajr producing constant changes in the inner substance 
of the planets. (See cut of feldspar.) 

ILLUSTRATION NO. 43 



THE ACCOMPANYING CUT DE- 
PICTS A CALCARIOUS FELDSPAR- 
FORMATION, A SECONDARY FOR- 
MATION OF ROCKY MATTER. 

All rocky Substances undergo frequent re-formations in the slow fermentation 
process of earthy matter, consequent to its penetration by imponderable solar sub- 
stance. All rocks originally were offal of life, and the later rock-formations all show 
more or less evidence of their origin. They show less evidence of their origin 
from life, the more re-formations they have undergone. The so-called azoic or primary 
rocks show none, yet they are all in a state of slow fermentation. All change their 
character and form by slow fermentation. They are not merely conglomerates or 
fragments, accidentally produced and accidentally brought together; their re-formation 
shows the radiating and circling activity in the interaction and counter-action of solar 
substance with earthy matter. 

Similar re-formations are produced in all inanimate matter, by reason of the dia 
pheromenal sympheromenal counter-currents passing though it. The circles seen in 
the illustration are the product of the radio-activity of diapheromenal tendencies and 
capacities, held in check by those of sympheromenal counter-activity. 

All dead things in nature undergo changes, by reason of the penetrative powers 
of diapheromenal sympheromenal substance, emanating from the sun. That which 
phaenomenally appears to be only a change in temperature produces gradual changes in 
structure, and these changes are always due to the penetration of aggregate matten 
by imponderable substance. 

163 




The motive power emanating from the dissipation of solar 
substance undergoes cyclic changes, as do all things, and these 
changes produce all sorts of phaenomena; the most notable of 
these is that of planetary revolution. 

Planets are not things which have been accidentally hurled 
into space, and somehow began to revolve and somehow continue 
to revolve without a continuously active cause. Planets move and 
revolve with great certainty and regularity; they revolve not 
because of any unknowable cause; they hold to their course, not 
because of the so-called law of gravitation, not because of the 
ideas of centrifugal and centripetal forces, but solely for the reason 
that they obey the now unknown, one universal law of life and of 
death, and that law has its footing in the straight-line and circular 
movement of atomic activity — of activity in character centers. 
The minds which first designed the cross-in-circle symbol under- 
stood the causes of planetary motion, as also the active causes in 
life, mind and thought. 

The phaenomena of gravitation, of centrifugal and centripetal 
forces, are all evidences of the universal inter-activity of the radiat- 
ing and the circling movements in atomic character-centers. 

THE ORIGIN AND DEVELOPMENT OF PLANETARY SYSTEMS. 

Solar and planetary systems begin as very minute things in 
amorphous nebulae. Planteary systems come and go; they torm, 
dissolve and re-form, by passing through an unending cyclic course 
of metamorphic counter-procedures, as does everything else in the 
world-process. Some systems become larger and larger in their 
metamorphosis, and some smaller and smaller. They are formed 
of the sewerage of universal life. 

Suns and planets have a simultaneous origin in amorphous 
nebulae; they originate as bi-products to the most primitive forms 
of life, as the offal of life, which collects about the positive and 
negative poles of digest-centers. Originally both suns and planets 
are mere foci of distribution and solidification, the suns being the 
electro magnetic (or rather, the diapheromenal sympheromenal — 
the Yang Yin) foci of distribution, and the planets the magneto- 
electric (or better, the sympheromenal diapheromenal — the Yin 
Yang) foci of collection and solidification of sewerage-substance. 
Both these foci expend their predominant energy; the solar foci 
disappear by dissipation; the planetary foci metamorphose into 
solar foci by spontaneous combustion, and they again distribute 
their substance to other planetary foci. 

The whole process of sun and planet-making is one of con- 
tinuous rotation in collection and distribution of substance and 
matter. 

Amorphous nebulae are a rather ideal extreme of distributed 
substance.The so-called amorphous nebulae are all granular; that 

154 



is, minute centers of collection and distribution exist in them, and 
as these centers assume more and more the character of solar-plan- 
etary systems, so do the nebulae become more and more granula- 
ted. The granular, natural nature of nebulae is solely the result 
of life's activity. 

The world-process is a unit in its principles of procedure; its 
principles are the same in its smallest as in its most enormous 
phases. 

Both suns and planets have originally very short periods of 
metamorphic existence; the suns or distributing centers, in the be- 
ginning of planetary systems, burn out their little substance quick- 
ly, and the planets as quickly change into suns, giving up their sub- 
stance to the formation of new planets; always in the byways of 
life, always by the sides of protoplastic conditions of matter. 

The granular character of nebulae undergoes visible changes, 
by growth of solar-planetary systems, but these systems are al- 

ILLUSTRATION NO. 44 




THE DEVELOPMENT OF PLANETARY SYSTEMS. 

The nebulae in Virgo seem to show the retrogressive development of a solar- 
planetary system, the dcline of a once great system into a smaller and smaller one. 

The photograph plainly shows the bi-polarity of the system. The solar, distribut- 
ing (diapheromenal) center appears within a spiral; the planetary, collective, magnetic 
(sympheromenal) center is seen in the lower right hand corner. 

The periphora appears as a spiral, and its return movement from the planetary 
to the solar center is plainly visible. 

There are other nebulae, which show the development of planetary systems at 
various stages of growth and decay. 

155 



ways sewerage-systems to the way of life. (See illustration of 
nebulae in Virgo). 

The full explanation of the development of solar and plane- 
tary systems can only be given after the explanation of the origin 
of life. 

This planet, like all other planets, may be called a magneto- 
electric center. It grows larger and larger, as do other planets, for 
two reasons; first, it collects the dead material of life; second, it 
expands its body by absorption of solar substance, passing through 
it as electromagnetic currents. The partial absorption of these cur- 
rents — the binding in of electromagnetic substance — increases the 
internal volume as it increases its temperature; and the planetary 
atmosphere also increases by the elimination of magneto-electric 
substance from the body of the planet in the process of disinfection. 
The changes which the solar substance undergoes in passing into 
the body of the planet as electromagnetic currents, and passing out 
of it as magneto-electric currents, are of two kinds; they produce 
subservient fire-making tendencies and active water-making ca- 
pacities, up to a certain stage of planetary development, when the 
subservient tendencies to fire-making bcome dominant capacities, 
and the planet becomes a sun. This stage sets in only on the down- 
ward course of solar fire, that is, when the solar, distributing 
energy no longer furnishes enough electromagnetic currents to 
continue the disinfection-process in the planet. 

In the first half of planetary metamorphosis the water-produc- 
ing tendencies in the planet predominate, but as the planet grows 
larger and larger, the imprisoned glow-centers or electrons within 
its substance gain in force; they smoulder, producing the phaenom- 
ena of warmth and heat, constantly gaining in firemaking power 
and making toward spontaneous combustion, as does the great 
accumulation of almost all substance. Thus the planets gradually 
gain in fire-making power, and eventually they become converted 
into suns. They begin to dissipate their substance, and new planet- 
making begins; that is, satellites become planets. 

Antiquity has explained this process of generating fire and 
water very much more minutely than is done here. Of course it 
has not explained it by electromagnetic phaenomena ; it did not 
know these phaenomena and did not have words to describe them. 
But it had words which served the purpose very much better; it 
had words which included the phaenomena of life and mind, dur- 
ing the entire cyclic course of developing and enveloping solar and 
planetary energies. It made the origin and development of life 
follow the development of suns and of planets; it depicted the, en- 
tire world-process as a whole. Before we can do this, we will 
have to resurrect the old-time words, and explain the idea which 

156 



they at one time represented, tew of these words and none of 
their original definitions and explanations can be found in the 
dictionaries. This fact represents a philological difficulty, which 
the mind must overcome if it wants to get a clear insight into 
the whole subject. 

In the appendix I give a few Greek specimens of rather 
late old-time ideas, only to show that within historic times 
these ideas have become considerably confused and the knowledge 
of the world-process rather dim. The clearly formulated teach- 
ings of the Fu-hsi school had become lost to the world long before 
Greek and Roman civilization had made their appearance. 

PHEROMENA — THE IMPERCEPTIBLE UNDERCURRENTS OF NATURE'S 

ACTIVITY. 

The outwardness of nature's activity we know as phaenomenal 
aspects or changes, and of these our age knows more than probably 
any age ever did; but there is an inwardness to nature's workings 
which is now less known than it ever was. To know this inward- 
ness is of the utmost importance to civilization; in fact, it is the 
indispensable foundation to a full and fair understanding of Fact; 
without it no reliable judgment of Right and Wrong, of Good and 
Evil, can be formed in civilized life. It gives all learning a secure 
footing, and greatly minimizes the work of acquiring knowledge 
of minor facts and of evolving free-agency powers. 

Ninety per cent of all that which the world considers know- 
ledge is purely visionary, and will be done away with if the under- 
currents of nature, and through them the world-process, become 
widely known. Therefore too much cannot be said on the subject. 

All of nature's activity aligns itself to the cyclic counter- 
procedures in the eternal chain of natural causation. No one act 
of nature can be properly considered as standing apart from any 
and all other acts of nature. This connection of acts of nature 
must be established in human knowledge. In order to accomplish 
this effectually, it is necessary to make three distinctions in con- 
sidering facts, corresponding to the tripartite powers of mind, 
which deal with facts in three different ways. We must distinguish 
between the facts which arise in the consciousness of feeling, the 
facts which arise in special sensation, and the facts which arise 
in self-consciousness. 

The facts which arise in special sensation we know as phae- 
nomena. Our knowledge of nature which comes by special sensa- 
tion is only a knowledge of aspects of Fact — of so-called phae- 
nomena — and it does not necessarily lead to the obtaining of a 
knowledge of facts as they are in themselves, in their connection 
with the eternal chain of natural causation. Phaenomena-know- 

167 



ledge is a product of the interaction between special character 
centers in perceptive faculties and the character-centers, active in 
the surrounding world; and this interaction is made possible by 
the all-penetrating currents in the diapheromenal sympheromenal 
field, as explained above. The diapheromenal sympheromenal 
currents act upon the senses much in the same way in which the 
currents of light and heat, magnetism, electricity, etc., etc., act upon 
the human body or on the photographer's plate or on the electric 
apparatus, etc., etc. They connect more or less distant character- 
centers in an imperceptible way — the way of the world-wide under- 
currents, of pheromenal counter-procedures. 

What man knows of phaenomena, by virtue of his special 
powers of perception, animal life also knows in similar ways, more 
or less effectually, but the human mind has double powers; first, it 
can connect its sense-perceptions in natural ways, as does the 
animal, with its determining power of life; and secondly, it can also 
connect them with the intellectual superstructure of lip-conscious- 
ness, that is, with word-vested ideas. If it does the latter, it usually 
works its sense-perceptions into 'ologies and 'isms — into know- 
ledge of classified ideas. 

If the human mind proceeds to digest its special perceptions in 
natural ways, it connects them with common sense, and common 
sense with self-conscious reason and determining" power. 

These senses make known the outwardness of the world; com- 
mon sense throws light on the undercurrents in the inwardness, 
and self-conscious reason makes known the active character-power 
in the inwardness, which unites and unifies the light of common 
sense with the experiences of special sense, and establishes the 
connection between phaenomenal aspects of Fact and the eternal 
chain of natural causation. 

Sky, trees, animals, houses, etc., etc., appear to us through the 
senses as phaenomena. When we use the senses in natural ways, 
these things awaken in us the consciousness that they originated 
in the pursuit of some purpose, and the first impression which their 
appearance makes upon us is a more or less undefined change in 
double-active feelings, such as attraction or repulsion, joy or sor- 
row, hope or fear, etc., etc. These undefined feelings we refer 
naturally to our self-conscious determining power of mind, with 
the view of acting accordingly, in our effort to adapt ourselves to 
our environment. 

When we think in natural ways, following the natural use of 
our senses, then we arrive at a knowledge of the undercurrents 
of existence and of the character-power in these undercurrents. 

All phaenomena have an active or passive character-power, 
and by virtue of our trend of mind we naturally study this char- 
acter-power. The dog we meet on the road may be vicious or he 

158 



may be gentle. We naturally think of these possibilities, and 
thereby we instinctively stud)- character and the counter-activity 
in double-active feelings, which is a matter of undercurrents. 

But when we do not put our senses or thoughts to natural 
use, when we think in the customary ways of superficial learning 
about phaenomena, then we form all sorts of well-defined word- 
vested ideas, which are more or less removed from the inwardness 
of nature and from the naturally double-active intelligence. The 
well-defined ideas may nevertheless be true in a way; they may 
be of some interest and even of importance to us. But when we 
continue to think about these ideas, and work them over and over 
without referring them to our living consciousness of Fact, from 
which they emanated, they may become more and more clearly 
defined in general and particular ways; they may seem more 
true— learnedly true — but in reality they assume only a nominal 
and deuteronominal character; that is, they are only relatively 
true, in an abstract way. The apparent truth of one idea is deter- 
mined by its relative connection with another idea, and not by its 
natural connection with Fact and with the chain of natural causa- 
tion. 

In order to make ideas about phaenomena true to Fact, they 
must be put in their natural connection with undercurrents and 
character-power in natural causation; that is, phaenomena must 
be connected with pheromena, special sense with common sense, 
etc., before their value as true representations of Fact can be 
fairly estimated by the self-conscious determining power of the 
mind. 

In order to know undercurrents, we must digest special-sense 
perceptions, first in a common-sense way and then in the way of 
native reason, as above explained. When we so digest them, wc 
find that all acts of nature are products of double-active, individual 
character-power, connected by universal undercurrents with all 
the world, and these undercurrents, in all cases, are only of two 
kinds, solar and planetary. But both these kinds are double- 
active, and both proceed by straight-line and circling movements, 
in opposite direction to each other. The solar kind moves toward 
the planets; the planetary kind moves toward the sun. In their 
movements they interact and counteract; they become unified and 
focalized by individual character-powers in the universal fermen- 
tation and digestion-process. 

There is no solar substance anywhere in existence which does 
not interact with planetary matter. When we separate the im- 
ponderable solar substance from the ponderable planetary matter, 
we analyse the fact in our single-active way of thinking and speak- 
ing. The fact remains that all things in existence are active com- 
pounds of solar and planetary interaction. 

IBS 



The most distant stars contribute their mite to other solar 
systems besides their own, by virtue of the undercurrents. The 
undercurrents consist always of two counterforces, the one making 
for radiation, the other for solidification — the one attractive, the 
other repulsive — and these counterforces find constant adjustment 
in individual character-powers in the fermentation and digestion- 
process. 

The undercurrents, coming from the sun and proceeding to 
the planets, change their character, step by step, because of inter- 
action with planetary matter, moving in the opposite dirction, 
and its changeful influence. Antiquity classified these steps, first 
as solar fire, then ether, then prester, then planetary atmosphere, 
water and solid planetary matter. The undercurrents move back 
and forth, from the extreme of solidification to the extreme of 
rarefaction, and in this movement back and forth they pass some- 
where through a state of approximate balance, where the to-order- 
setting character-powers in their lifeless fermentation-process en- 
ter the procedures of life, and the ferment-centers become digest- 
centers. The undercurrents connect all forms of existence in the 
universe; they penetrate all aggregations of matter on the body of 
the earth and about it; they form the universal features in the 
chain of natural causation, of which the changeful character- 
powers are the individual links. 

When the new study of the theory of catalysis will ripen into 
knowledge of Fact, it will be little else but an exposition of the 
diaphernomenal sympheromenal undercurrents, which radiate to 
and from and about character-centers throughout all the world. 

The undercurrents are the universal fermentation and diges- 
tion-process. They furnish the mobility and motivity to all acts 
of nature, life, mind and character, or the changeful, world-wide, 
individual atomic power, which acts as the to-order-setting power 
throughout the world. 

All forms of existence are destructible. Character and dia- 
pheromenal sympheromenal undercurrents alone are indestruct- 
ible. There are no material elements in nature; all aggregations 
of matter can be dissolved into imponderable substance, and are 
so dissolved by solar fire. Fire on earth is a very different thing 
from solar fire, which has far more intense character-power active 
in it. Earthy fire, with its lesser character-power, cannot dissolve 
all earthy aggregations of matter, but solar fire does eventually 
dissolve them when planets become suns. Planetary matter is 
only a knitting together of the stuff of existence by circling and 
radiating counter-procedures — procedures working in opposite di- 
rections throughout all existing stuff. When planetary matter 
and planetary systems are dissolved in solar fire, they are reduced 
to imponderable substance, but when they become so reduced there 

160 



remain in them still the universal counterforces to radiate and 
circle about their character-centers. The character-centers re- 
main ferment-centers, and as such they proceed toward the gener- 
ation of digest-centers and the creation of new life. The dia- 
pheromenal sympheromenal undercurrents are as indestructible 
as is the character-power in them. 



THE INDESTRUCTIBILITY OF LIFE 

How indestructible are the elementary tendencies, capacities 
and characteristics of life is easily shown; and the fact that the 
work of life must again begin in primarily protoplastic substance, 
because of the indestructibility of those tendencies and capacities, 
should be evident. 

When we boil or roast a dead chicken, and eat the result, we 
bring its substance to life in our own economy, by virtue of the 
digestive germs in our stomach. The chicken was dead, but the 
tendencies and capacities to life were indestructible in its sub- 
stance. Even if we burned the chicken to ashes, these ashes 
would still retain the tendencies to life, and when taken into the 
stomach could be in part assimilated with living substance. Even 
if we reduced these ashes to most elementary form and converted 
their tendencies into electromagnetic phaenomena, they would 
still retain their capacity of affecting life as electric currents pass- 
ing through the body. 

The elementary tendencies to life, then, are as indestructible as 
are the elementary tendencies to dissipation and concentration of 
matter. 

The tendencies to life include the tendencies to consciousness, 
to mental and intellectual activity, and by organization of cell- 
life these elementary tendencies can and do evolve the doing - , 
knowing and thinking powers in organic life. 



THE PREVAILING IDEAS OF LIFE AND DEATH ARE INDISTINCT 

AND EXTRAVAGANT. 

The categorical ideas of life and death are delusive and con- 
tradictory; they must be done away with. 

Categorically speaking", life is not death and death not life, yet, 
in fact, the tendencies and capacities of life and the tendencies and 
capacities of death are inseparably united in both substance and 
matter. That substance which is dead makes for revival and life. 
That which is alive makes for death. We die every hour of our 
lives, that is, some of the cell-life in our tissue dies and other cell- 



life takes its place, until finally the entire organic tissue dies. But 
what dies? Only the determining" consciousness, and with it the 
power which sustains the organic form. 

The character-powers of the specific digest-centers die, and 
the specific form of life loses its sustenance. The dying" of the 
digest-centers is a metamorphosis from highly organic powers into 
elementary ferment-powers, vested in more elementary atomic 
character-centers. 

There are degrees of death which categorical thought fails to 
notice. Death is just one class-notion to categorizing" thought, 
which ignores the steps of life's evolutions and involutions, yet in 
the nature of things, death is a cyclic movement, just as is life ; 
it proceeds gradually, step by step, from life to some extreme of 
death, and from that extreme back to life. 

The roast chicken which we may eat is not nearly so dead as 
a piece of iron. 

By holding" to the categorical ideas of life and death, the 
mind is made to conceive the workings of life and death in faulty 
and even contradictory ways. 

An eternal curse attaches itself to the categorical misuse of 
words; it deludes the intellect and it destroys the civilization which 
the deluded intellect attempts to control. 

The categorical corruption of the word "pyr" (fire) furnishes 
a good specimen of the categorical deception of the intellect ; it 
deceived the thinking minds two thousand years ago to a deplora- 
ble extent. The various schools of thought, during the great men- 
tal activity of that age, connected all sorts of absurd ideas with it. 
The Stoics, for instance, imagined that all life came from the fire 
of the sun; and the burning out of this fire — the ekpyrosis — which 
to them meant "world-process", also meant the total destruction 
of all life. 

Some of the Christian thinkers, who understood the under- 
currents of existence, but did not comprehend the workings of 
the world-process very well, knew the stoical ideas to be false, but 
they went to the other extreme in trying to tell the truth ; they 
perverted and misapplied the Herakleitean fire-idea. Laboring 
under the misconception of disinfection and restoration of life's 
offal by fire, they used the torch for the purpose of destruction to 
hasten the supposed renovation. 

They invented the idea of immortal souls, of "anastasis" and 
of hell-fire for purification purposes, etc., and the world has ever 
since been crazy about soul-ideas and hell-fire, and it has engaged 
in devilish practices of fire and sword, of burning witches, etc., etc. 



162 



Everybody in Christian and heathen lands has his own ideas 
about the soul, but nobody knows what power gives character to 
either animal or human life. 

Nobody understands the organic workings of conscious deter- 
mining power in all life; nor the difference between animal and 
human consciousness; nor the influence which language exerts 
upon the human knowing powers, and yet the subject is all-impor- 
tant ; it is nothing but language which has evolved the intellect 
and brought about the difference between animal and human 
life. 

Nobody ever realized that all the diverging and conflicting 
opinions regarding souls, Gods and Satan, right and wrong, good 
and evil, etc., originated in unnatural ignorance. Nobody realized 
that all this conflicting word-knowledge was only a product of the 
perverted and self-sufficient thinking faculties, which had separated 
themselves from the 'living consciousness and natural knowing 
powers of mind, and which had abandoned the care of feelings. 
As a consecmence of not realizing this fact, the self-sufficient ego, 
with its word-knowledge, imposed untold sufferings during long 
ages upon humanity, and caused all sorts of unspeakable atrocities 
to be perpetrated under the claim of right and the sanction of good 
intentions. Delusive, categorical soul and God-ideas have always 
destroyed the virtues of the living God-consciousness and placed 
civilization under the control of the daemonized intellect. 

Most people imagine, even in these days of great enlighten- 
ment, that their souls will march on forever, when, as a matter 
of fact, these presumably immortal souls are never more than 
half alive, even in the best days of their mental evolution. 

Herakleitos, who knew the so-called soul only as a thing of 
substantial existence and as a character-giving power, understood 
its indestructibility. He understood the ever recurring cycles of 
generation and regeneration, which perpetuate life in changeful 
forms, even beyond the dissolution of sun and of earth. But he 
also knew that the continued fitness of survival depended on the 
fulness of character-power, and that few, indeed, could claim such 
power in the fulness of its natural and normal development. He 
knew that those who could not justly make such claim fell with 
the offal by the way of life; they went into the sewerage of life to 
be disinfected and eventually burned up. But the way in which 
he understood and knew all this was not known to the mass of 
the people and not even to many leading minds. It is one thing 
to know fact dimly, and quite another thing to know it thoroughlv. 
Out of the dim conceptions and misconceptions of the Heraklei- 
tean fire or glow-center ideas, seemingly originated the ideas of 



Christian Purgatory and Hell; the ideas of redemption by disinfec- 
tion, dissipation and eventual burning up of the irredeemable 
offal. 

When we come to comprehend the workings of life and of 
death clearly, we may be astonished to find how close to the truth 
came the conceptions of Purgatory and Hell; and yet how far 
away from it. 

He who wants to understand the elementary workings of na- 
ture's activity, must first lay aside all acquired knowledge of opin- 
ion, theories and hypotheses regarding natural causation. For the 
time being, he must not think in categorical terms, such as are 
the words matter, mind, time, space, life or death, Gods, Devils, 
souls, ghosts, foot-pounds, molecules, centrifugal or centripetal 
force, chemical elements, metals or metalloids; nor in any words 
denoting mathematical ideas, etc. All these words and ideas have 
their proper use, but they cannot serve to elucidate the imper- 
ceptible causes, active in the world-process. 

Word-vested thought is only a mental tool-chest, but it pre- 
tends to be a determining power of life. It could be such a power 
onhv if. the intellectualized mind had fully evolved free-agency 
powers. 

The human mind has powers to use thought and language in 
five very different ways, for the purpose of judging the various 
facts of existence. All these ways produce different kinds of 




ILLUSTRATION No. 45 

AN ANCIENT CHINESE MEDAL, DEPICTING THE FIVE INTELLECTUAL 
TOOLS, WHICH THE NATURAL USE OF LANGUAGE PRODUCES IN ITS CON- 
NECTION WITH THE THINKING CONSCIOUSNESS. 

The five animals are glyphic representations of the lateral procedures which 
thought pursues in intellectually evolving the logic of life; that is, in making intel- 
lectuality an organic working-order, corresponding to the principles of life in organic 
existence. These five different procedures are represented by five different animals, 
having different legs or ways of moving, the centipede presumably with a hundred 
legs, the spider with six, the tiger with four, the three-legged toad and the legless 
serpent. These same animals are slightly varied in Chinese iconography, and they 
are more varied still in the iconography of other races, but they enter into the sacred 
myth of all races in some way or other, to depict the intellectual tool-development. 
They frequently appear on ancient Chinese medals, with various inscriptions, referring 
to the proper or improper use of intellectual tools. 

The inscription on the left-hand face of the medal is in character-signs, which 
suggest to the Chinese mind that riches, honour, prosperity and happiness will come 
to those who properly develop their intellectual tools and make reasonable use of them. 

164 



ideas, which serve the mind in different ways as intellectual tools; 
but only one of them can serve to elucidate the undercurrents of 
existence which produce cosmic phaenomena, and only one other* 
can lead to a comprehensive knowledge of the world-process. 

The five ways of living consciousness, which represent and 
characterize the powers of life, have evolved five ways of the think- 
ing and speaking faculties, and the capacity of the thinking ego 
to produce intellectual pictures true to nature's activity. This evo- 
lution of the intellectual tools is explained in the Pentateuch, but 
the explanation is given in a type of language which cannot be 
transposed into our own type in the way in which translators have 
undertaken to do it. 

If we could avail ourselves of the formulas regarding right- 
thinking and right-speaking" contained in all sacred writings, we 
would have no difficulty in explaining elements of nature's activity; 
in fact, no explanation would be required; everybody would know 
them. Since no one knows these formulas and we have no time 
here to study them, we must get along as best we can by such 
means as are at our command. We must take occasional glimpses 
into the workings of our nature, and through inner individual 
observation, judge universal activity. YVe must study the double 
activity of nature, our own consciously living tendencies, capacities 
and character, to know and properly judge this double activity in 
all things. 

Our thinking powers have been evolved out of our living 
powers, and they must hold their rooting consciously to the living 
powers, in order to be able to represent the elementary undercur- 
rents of nature's activity, fully and fairly. 

Abstract thought, which ignores the undercurrents of mind, 
the living consciousness, can never get at the elements in na- 
ture's activity; it can only represent phaenomena in frag- 
mentary detail ; it cannot represent the connection of all phaenom- 
ena with the one chain of natural causation. 

The representation of nature's phaenomenal work only con- 
cerns the surface aspects of Fact. The imperceptible undercur- 
rents of existence must find representation by thought, in order 
to eventually enable the mind to form a full and fair picture of the 
entire world-process. 

We must make known to ourselves the elementary workings 
of nature before we can hope to comprehend her complicated 
working's. Science errs because it confines its observations to phae- 
nomena only. 

The human knowing powers are not confined to the thinking 
powers ; the elementary knowing powers of the mind connect 
themselves directly with the doing powers in the process of na- 

165 



ture. The thinking powers play no part in the elementary world- 
process; they come into play only when animal life becomes suf- 
ficiently organic to evolve nerve tissue and brain-cells, and they 
come to play a predominant part only after language has evolved 
extraordinary thinking faculties. But these extraordinary think- 
ing powers are not often representative of all the doing powers 
in nature, nor of the elementary knowing powers of the human 
mind, and they are often wayward, flighty and visionary, and un- 
true to the principles which govern the procedures of life and 
death in nature. The talking world has too much faith in its 
thinking faculties, and too little in its living consciousness. 



He who would know the world-process must first of all realize 
that word-knowledge cannot embody facts of existence, but can 
at best furnish only hints to living consciousness. He must 
further bring himself to realize that categorical terms, positively 
and negatively defined, are not the proper means whereby to hint 
at living consciousness and to depict Fact as it is in itself. There- 
fore he must, for the time being, lay aside all hypotheses, theories 
and so-called laws of nature, or other products of guesswork, which 
the categorizing mind has produced in its efforts to explain facts 
unknown to it — unknown to unnatural ignorance. 

He must lay aside the idea that planets are pieces torn from 
the body of the sun and flung into space, to circulate for no knowa- 
ble reason about the sun, and to be held in their circulating course 
by centrifugal and centripetal force. 

Neither the earth nor any other planet ever was a piece of fiery 
matter. We can dig into its crust anywhere and find nothing but 
the remnants of water-formation, such as flat layers of sedimentary 
deposits, solidified under pressure, and crystallized by diaphero- 
menal (electric) currents into various kinds of rock. We find these 
layers tilted at the edges of mountains, but we find that the sub- 
stance within the mountain is the same as that in the lower strata 
of the earth, and that the mountain has been lifted out of the earth 
by some power underneath, and if we exercise our reasoning pow- 
ers in natural ways, we will find also that the valleys between 
mountains are produced, not by caving in of the crust of the earth, 
but by remaining approximately on their original water-level. (See 
illustration to stratification.) 

We find evidences of life in water, such as shells, on the top of 
mountains, because the mountains have been lifted out of a watery 
level. 

16fi 



The attempt to explain the presence of sea-life, near high 
mountain tops, by a mythical flood is puerile. 

There never was more water on the surface of the earth than 
there is now, although the earth, when very small, consisted of 
nothing but liquid substance. 

The body of the earth and that of every other planet is grow- 
ing larger, not smaller. 

All planets originate,, as a collection of liquid substance, from 
offal of primitive, aerobious types of existence; and this liquid 
gradually makes solid deposits, and the mass of the deposit grad- 
ually increases, as life continues in its course of evolution. 

The origin of all planets is in gaseous and liquid states of 
aggregation, in so-called nebulae, and the dissolution of planetary 
substance results from spontaneous combustion. 

There is as yet but very little evidence of spontaneous combus- 
tion on this planet . A few volcanoes show evidence of it, but even 
these volcanoes become extinct as soon as the affected substance 
beneath them is exhausted. 

The percentage of volcanic formation about the earth is very 
small, as compared with that of water-formation. 

To talk of the earth as an extinct crater is talking without 
knowledge of Fact, and in the face of overwhelming evidence to 
the contrary. 




Illustration No. 46 



A MISCROSCOPIC VIEW OP A PIECE OP CHALK. SHOWING ITS ORIGIN 
FROM ANIMAL LIFE. SIMILAR EVIDENCES OF LIFE IN ROCKS ARE NOTABLE 
IN ALL BUT THE ARCHAEAN STRATUM OF ROCKS, AND IN THAT STRATUM 
THE SLOW PROCESS OF PLANETARY FERMENTATION AND RE-FORMATION 
HAS WIPED OUT THE EVIDENCES OF LIFE IN WHICH THE OLDEST ROCKS 
ORIGINATED, AS WELL AS ALL LATER ROCK-FORMATIONS. 

Everybody knows that the later stratifications of the earth are composed of the 
offal of life, as shown in the microscopic view of a piece of chalk, but nobody suspects 
that the older, underlying strata also have their origin in life's offal. These earlier 
rocks show no evidence of life. There is, however, no other possibility in the nature 
of things, for rocks to form within the body of the earth save from offal of life: the, 
entire body of the earth originated in offal of life. 

167 



The prevailing ideas as to the origin of the earth arise in 
unnatural ignorance of Fact, and so also do the prevailing ideas 
regarding the origin of life. All these ideas must be laid aside. 
So also must the ideas of universal gravitation. 

Gravitation is a terrestrial phaenomenon, which cannot be ex- 
pected to occur also about the body of the sun, nor even with 
equal effect about all planets. The sun is a repulsive (diapherome- 
nal) center; its repulsive power we may suspect from the position 
of comets' tails, if we do not know it for other reasons. 

The planets are all centers of attraction (of sympheromenal 
activity) which manifests itself as magnetism and as gravitation, 
as weight of matter, etc. The collective capacities of substance 
(its sympheromenal activity) produce the solid states of aggrega- 
tion and the phaenomena of weight and gravitation, which mani- 
fest themselves in the environment of the collected mass and about 
its so-called magnetic center. 

But this planetary capacity to collect substance, this magnet- 
ism which gives weight to matter, depends much on the stage 
of planetary development and on the degree of predominance of 
sympheromenal capacities over diapheromenal tendencies. 

The magnetic power is not the same all over the surface of 
the earth ; it differs according to locality. The difference may be 
small, but it is there, and it has been known to exist. It has been 
scientifically established. 

All planets are of different ages, and all are passing through 
different stages of development. Their magnetic power depends on 
the age and state of development. 

It is true that all are growing larger, as does the earth, but the 
power to collect substance dissipated by the sun varies in every 
planet, and so does the degree of sympheromenal preponderance 
over diapheromenal tendencies vary. In the planet Jupiter, for 
instance, the diapheromenal tendencies are even now beginning to 
overbalance the sympheromenal tendencies, as is evidenced by its 
polar activity. The planet Saturn, although much larger than 
the earth, has yet very much less power of attraction in its environ- 
ment. To apply the same so-called law of gravitation to sun and 
planets alike is therefore error. The planets do not all move in the 
same density of substance. Planetary space is filled with denser 
substance at the outskirts of the solar system than in the closer en- 
vironment of the sun, where the diapheromenal or repulsive activity 
is greater. In fact, the law of gravitation is not a universal law; 
it does not apply to solar activity at all, and only with different 
degrees of correctness to different planets. 



The planets in their courses form magnetic bands about the 
sun, and the magnetic power in these bands differs, according to 
the age of the planet and its distance from the sun. 

It may be truly said that figures do not lie, but it is also true 
that some liars can figure, and ignorance of facts can misapply the 
use of figures. 

The mathematical astronomers have misapplied the use of 
algebraic formulas. It is with them as with the algebraically 
educated lady whose housemaid suggested the need of a patent 
stove which would use but half the amount of fuel. Said the lady: 



iiiiin' j * :l " , a« ; iSlili|lilli:i!]!Pil»i« m:l|l, ' ,n, »»» : «"''»i ■»" " 






Hi 



StfflL 







Illustration Xo. 47 



Illustration Xo. 48 




Illustration Xo. 49 

THREE VIEWS OF JUPITER, SHOWING THE PLANET IN ADVANCED 
STAGES OF DEVELOPMENT, FROM A COLLECTIVE CENTER TOWARD A 
DISTRIBUTIVE CENTER — TOWARD SPONTANEOUS COMBUSTION — TOWARD 
ASSUMING A SOLAR CHARACTER. 

The three cuts show the great polar activity of Jupiter, and evidence of a first 
step of its coming spontaneous combustion and eventual conversion into a sun. 

Astronomers have noted that Jupiter emits light of its own. Of course, all planets 
do this, to some extent, but notably only when their inner temperature increases with 
age, and the time for conversion into solar activity approaches. 

The polar emissions of Jupiter are of a fiery nature, especially those seen at its 
so-called south pole. 

The body of Jupiter also shows a rapidly changing surface, which seems to be 
the effect of volcanic activity, preceding its going into spontaneous combustion. 

The wet and cold character-centers in the slow planetary fermentation, which 
change the knittings in the solid rocky matter of planets, do not always continue 
their course of solidification. They tie up a certain amount of solar light-heat sub- 
stance, and gradually the fire-making tendencies of this substance become actual 
capacities. The temperature in the body of the planet increases; volcanic outbursts 
become more frequent, and spontaneous combustion sets in gradually. The planet 
begins gradually to assume a solar character. This change the Greeks knew by the 
name of HYPOSTREPHOSIS. 



U9 



"I will go at once and buy two stoves, and then we will need no 
fuel at all!" 

Nature is not a mathematician, and the solar system does not 
work in accordance with mathematics. It works in the one im- 
mutable law of setting" to order the changeable predominance and 
subservience of nature's elementary counterforces. 

The planets float in prester and not in resistless space. The 
character of prester varies with its distance from the sun, and as it 
varies so varies the resisting power to planetary revolution about 
the sun. It is not a unit throughout planetary space, as assumed by 
our mathematical astronomers. 

MODERN DELUSIONS 

Modern science has never taken the counter-active forces in 
nature into consideration. It has always ignored the subservient 
tendencies, and dealt with the predominant capacities only. It has 
always misrepresented the double-activity of nature by single- 
active thought, and it does so still, although it does begin to talk 
about "light-pressure", as counter-active to gravitation, and it feels 
inclined to admit that the many metals and metalloids are not ele- 
ments in nature's activity, but that electrons and their restraining 
power are such elements. And because science has looked and still 
looks in one-sided ways on nature's activity, it has never 
taken a sensible or reasonable view of sidereal and geological 
phaenomena. 

To imagine that the earth is a fire-ball with a thin crust over 
it, is simply silly. Fire cannot exist without rapidly decomposing 
and radiating matter. The fire-process is a rapid ferment-process. 

The interior of the earth is warm, and getting hotter and hot- 
ter as its mass accumulates, certainly, but it is not an actual fire. It 
has only subservient tendencies, which make for capacities to pro- 
duce actual fire, eventually. 

To imagine that the earth is getting too cold for habitation is 
as absurd as the idea that the world will come to an end when the 
sun has burnt out its substance. This is a large world, and it does 
not depend on the life of this planet, nor do the metamorphic 
changes in planetary development entail the destruction of life. 

There was life before this earth existed, and there will be 
life when this earth is no more, in fact, this earth owes its existence 
to the prior existence of life. Its body, from the very center to its 
atmosphere, is made up of the offal of life (phtharton;) it is a mass 
of collected and solidified sewerage (phtheiromenon). 

The oil, coal and limestone deposits are not the only evidences 

170 



that the earth is made up of the offal of life. All other earthy 
substance and rock is offal of life in different stages of solidifica- 
tion and transformation — constant transformation, caused by dia- 
pheromenal (electric) currents passing through the body of the 
earth, from pole to pole. There is but a small percentage of matter 
m the body of the earth or in that of any other planet which comes 
directly from the sun, or which is the mechanical precipitate of 
solar substance. And it is because the earth is made up of the 
remnants of life that its substance can re-enter vegetable and ani- 
mal life. 

All these facts were well known to antiquity — to the Fu-hsi 
school in pre-Confucian days, thousands of years ago. 

The assumption of many thinkers that life and its character- 
istic consciousness is something which exists only where human 
-ense can find it about this planet, is evidence of the deplorable 
short -sightedness of the intellectualized mind. It is evidence of the 
fact that the exercise of single-active thought and its categorical 
language develops one-sided and artificial knowing powers, at the 
expense of the double-activity of life and its natural intelligence. 

The average reader imagines that only since the days of Galileo has the world 
known that the earth revolves about the sun, and that no one knew the earth to be 
round before the days of Columbus. These imaginings are almost true, as far as 
historic times are concerned, but they are very far from true as far as the higher 
antiquity is concerned. Even within historic times there were thinkers who knew 
that the earth was round and moved with its moon about the sun, as did the other 
planets. Aristarchus of Samos knew this fact, and sustained it by argument against 
the mathematical astronomers of Alexandria, who argued that if the earth did so 
move with the other planets, then there must be some apparent change in the 
position of the fixed stars, when seen at the different seasons of the year. To this" 
argument Aristarchus is said to have answered "The distance of the fixed stars 
from the earth is so great that the perspective diminution is not noticeable." 

Schiaparelli has, within recent years, convinced the foremost thinkers of Eu- 
rope that Heraklides of Pontos knew that the then known planets revolved about 
the sun; but he did not know or did not care to assert that the earth and moon also 
moved about the sun. Presumably Heraklides derived his knowledge from the older 
Babylonians. He may have worked it out by the use of the armillary, as did the 
Chinese, or he may have derived it from his study of Herakleitos' works. If he 
really had this knowledge, he was one of the few who escaped the corruptive in- 
fluence which his teachers exerted upon natural intelligence. 

Heraklides had a poetic mind, and prosy sophistry did not appeal to him. 

Schiaparelli is probably correct in his judgment of old-time knowledge; he usu- 
ally knows what he is talking about. Antiquity knew many facts for which modern 1 
thought does not give it credit, and some of which modern thought has not discover- 
ed. Our modern thinkers often fail in extending their polymathic wisdom into the 
comprehensive knowledge of antiquity; they cannot give antiquity credit for its best 
intellectual development, because they cannot bring themselves up to it; they can- 
not go beyond their own limited ken; they believe that the world is certainly gath- 
ering wisdom by increasing categorical word-Knowledge. 

171 



To imagine that life and consciousness have mysteriously 
originated on this planet is evidence of the fact that the intellect- 
ualized mind cannot take hold of the latent tendencies which 
act in connection with patent capacities. The scientific mind can 
see the outer working powers, but it cannot see their inner im- 
perishable resources ; for instance, it can see the electron, but it 
cannot form a clear conception of the restraining power in electric 
currents which cuts these currents into infinitesimal fragments. It 
cannot understand the working of magnetic circles in electric cur- 
rents. It cannot comprehend that electricity is inseparably con- 
nected with magnetism. It calls the orig-in of electricity unknow- 
able because it does not know it, and it does not know it because it 
fails to deal with the latent, non-apparent, underlying tendencies. 
And for this same reason it fails to conceive the fact that life and its 
consciousness are universal characteristics of substance, no matter 
where and in what state of aggregation or dissipation it appears. 

If life and its consciousness were not universal characteristics 
of all existing substance, the eye could not see into distance. We 
could not see the sun, the distant stars, the Milky AYay, or nebulae, 
if the substance in the light-waves coming from there did not carry 
with it subservient tendencies of life and of consciousness. We 
could not know what is going on in distance — we could not think 
into distance. 

The active mind can know what is going on in distance, be- 
cause in its undercurrents are, active and passive, the same ten- 
dencies and capacities of doing and knowing which pervade the 
universe. 

The eye sees by absorbing the substance of light-waves, and 
this absorption is a vital process — it is an assimilation and eli- 
mination; it introduces something into the living and knowing 
powers of the animal economy, a something which has tendencies 
and capacities for life, and because it has these it can bring about 
a change in the living and knowing powers. (See microscopic il- 
lustration of the eye of an insect. No. 25.) 

Or again: If the tendencies and capacities of life were not 
characteristic of all substance, the water we drink and the air we 
breathe could not become par T . of our living' economy; iron, mer- 
cury or other metals, which we take in medicinal preparations, 
could not enter our digestion-process, they could not affect our 
lives or those of the microbes within us. 

All these assertions, here dogmatically made, will appear as 
self-evident facts to the normally constituted mind, when we come 
to look, through the Fu-hsi school, at the origin of life and of the 
planetary system. 

172 



WHAT IS MIND? 

The word "mind" needs some definition, for science tells us 
that it is connected with creative powers, and that we are incapa- 
ble of conceiving" what it is and whence it comes. This is un- 
natural ignorance with a vengeance. It is assertive ignorance, 
which fundamentally denies the possibility of free-agency powers 
in man, and his intellectual ability to rule civilization in the way of 
right and reason. 

Mind is a compound of natural and acquired knowing and doing 
powers. It is made up of tendencies and capacities, inherent in 
all substance, evolved in the organic way of living into various 
characters of determining power, and of special aptitudes and 
faculties to know environing conditions and to adapt itself to them. 
All these connect themselves with additional thinking faculties, 
out of elementary knowing" powers evolved in the higher stages 
of animal life. And in human life these thinking faculties have 
been evolved into intellectual, superstructural powers, out of the 
underlying" animal powers and faculties, by ways and means of 
language. 

The evolution of mental and intellectual powers out of ele- 
mentary tendencies and capacities is not by any means necessarily 
a matter of mystery. Nature is not a mystery-worker; the fact 
that the causes, ways and means of evolution are unknown is rather 
a matter of unnatural ignorance, due to retrogressive steps in the 
cyclic course of intellectual development and envelopment, for the 
causes of evolution have been thoroughly known in former ages. 

Surely the steps of evolution are the work of conscious deter- 
mination by a creative genius ; but that creative genius is the one 
character-evolving power in all substance; it exists everywhere, 
although it is only active here or there, now or then. It is active 
wherever the work of evolution is going on. It is not the genius 
of any distant, absentee God. 

Creative work cannot be clone at a distance without immediate 
connection of ways and means. The creative powers exist in all 
substance, actively or passively, predominantly or subserviently, 
but they rise in predominant activity, becoming" active, conscious, 
deliberate determinations wherever creative work is done, wher- 
ever evolutionary steps are taken. The creative genius is more or 
less active or dormant in all life, and it comes actually to the fore 
in human life when truly evolutionary steps are taken in the way 
of intellectual and social development. 

173 



The genius of creation can even be aroused in plant lite by 
stimulation, and made creative of new species to fit improved, 
environing conditions. The appearance of every new species is 
an evidence of creative activity. It is not a mere mechanical pro- 
duction and reproduction of species. 

The workings of creative activity are not unknowable. Mind 
is not a mysterious thing; it works through knowable organs, 
nerve and muscular organs, brain-cells, etc. The workings of mind 
are unknown only because modern learning has not yet made an 
analysis of the various faculties and functions in the human body. 

In order to explain the workings of mind in its connection 
with creative procedures in the process of nature, I will sum up 
what I have said in previous pag"es, in connection with other sub- 
jects. 

In the previous chapters we have dealt only to a limited extern 
with the elements of nature's activity. We have dealt with them 
in looking upon nature as a universal fermentation-process, and in 
taking a dynamic aspect of Fact. In so doing, we have had no 
special occasion to take the creative powers into consideration, yet 
ihese powers need the fullest consideration when the mind attempts 
to evolve a knowledge of the world-process as it is in itself. The 
sibylline school has given it this consideration, but it has done it 
by personifying" the active character-powers making' toward and 
away from the order of life, or proceeding in life's cyclic way of 
development and evolution. Our terminological lang'tiage does not 
permit us to personify active character-powers. The prosopopeia- 
system of rhetoric is dead to our civilization. We must deal with 
the active character-powers by means of terms, such as" we have 
heretofore used; for instance, to-order-setting powers, character- 
centers, glow-centers, atomic radio-activity, ferment or digest-cen- 
ters, etc. By the use of these terms, however, we will never get a 
very clear idea of what mind actually is and does in its diversified 
branch-development. We can only point to its origin in that con- 
sciousness which accompanies the powers of life, and we can only 
speak of it as tendencies and capacities at this or that stage of de- 
velopment and evolution. 

The tendencies to consciousness are world-wide characteristics 
in all imponderable substance and in all ponderable matter. They 
are dormant powers, subservient to the elementary counteractive 
forces in the sewerage-workings of nature. All the stuff of exist- 
ence in suns, planets and planetary space has dormant tendencies 
of consciousness within it, and these tendencies are graduallv 
awakened in the advancing sewerage-work about planets, in that 
work of universal fermentation which prepares protoplastic atmos- 
phere for the generation of life. The tendencies of consciousness 

174 



become actual capacities when the ferment-centers, active in prqto : 
plastic planetary atmospnere, metabole into digest-centers of life. 
The consciousness of the digest-center is the first step in the evo- 
lution of mind; from that step mental development begins to divide 
itself into the inner and outer faculties of mind. This division has 
its root in the duality of individual consciousness (Shu and Tef- 1 

nuit). - 

All individual cell-life is nourished in. two alternating ways, 
through its atomic biaxiality. The inner faculties of life and mind 
are nourished mainly by the digestion of rarefied, imponderable 
under-currents of substance. The outer faculties are nourished 
mainly by digestion of ponderable planetary matter. Every indi- 
vidual cell or unit of life, we may say, has a double soul or digestive 
character-power-; it is nourished alternatingly through the axis of 
the nucleolus and that of the centrosome, and this nourishment 
gives it two powers of mind — a special character-power, which 
controls its inner workings and a sense-power, which facilitates its 
adaptation to environment. Therefore, figuratively speaking, we 
may .say that everything has two souls — a dry soul and a we-tsouh 
as "the Herakleiteans said. The dry soul, by imponderable sub- 
stance nourished, makes for the evolution of seed-energy ; the wet 
soul, by ponderable matter nourished, makes for the evolution of 
organic tissues, and 'this evolution carries with it all special devel- 
opment and envelopment. It proceeds alternatingly ; now the outer 
faculties of sense and now the inner faculties of special reasoning 
character predominating, but. between these two powers there en- 
ters the one self-conscious, to-order-setting power, the power 
which, in the prosopopeia-system, is depicted as that of the Creative 
Genius, and this power does not act merely in the way of special 
sense or of- special character, but it acts constantly as a unifier of 
all contrary activity in special faculties of life and mind; it acts as 
a governing power, as the Herakleiteans put it. Its evolution in 
the process of nature keeps pace with the evolution of special facul- 
ties of sense and reason, and in the process of thinking and speak- 
ing it strains to keep pace with the growth of civilization. It strains 
to evolve free-agency powers; it strains to make man 'a self-con- 
scious part of the creative procedures in the world-process, so that 
civilization may be made an organic and advantageous superstruc- 
ture to the lower order of life in nature. In the Chinese Tai-kih 
(No. 9) the two souls, so to speak, of the same digest-center are 
known as two polliwogs. Each has an individual axis of digestion, 
of development and of evolution, but these two axes cross each 
other in the nexus — in the crossing-point — the seat of. the Genius 
of Creation. The procedures of this Genius are shown in the 
winding Tao line, which divides the two polliwogs and depicts the 

175 



principles of counter-procedures and self-division of the to-order- 
settirig character-power in the ups arid downs of development and 
evolution, now making; for evolution of seed-energy and now for 
that of Organic powers. 

The whole process of evolution of life and mind is comprehen- 
sively depicted in the ideograms to the Chinese Book of Changes — 
the Yh-king — and it is also depicted in detail, not only in Chinese 
seal or character-signs, but in the sacred iconography of all the 
great cults which emanated from sibylline sources. There is no 
difficulty in knowing what the mind is and does ; there is no mystery 
about the workings of the Creative Genius in the world-process. 
The workings of thought make it appear mysterious. All facts re- 
garding the world-process arise in living consciousness; lift the 
verbal veil of the thinking consciousness from the consciousness 
and self-consciousness which accompany the powers of life and 
characterize the mental powers in man, and all mysteries disappear. 

All individual life is a double process. It is a mental distilla- 
tion process in its relation to the "above" atmosphere — the field of 
conscious energy which permeates the world-wide "not-self"; and 
it is a physical digestion-process in its relation to the "below," the 
earthy matter on which it draws for nourishment. The two pro- 
cesses of breathing and eating become unified in the bodily econ- 
omy of every life, in the up and down workings of inhalations and 
exhalations, or of ingestions and egestions. 

All digestive work is a biaxial movement; (biaxiality*) it is 
a counter-movement of polar changes (emantiotrope*) about the 
axis of the mind-making nuceolus and that of the body-building 
centrasome. 

Inner radio-active energy may be called a first cause in the 
work of world-building but it never produces anything by itself, it 
acts only in connection with outer conditions and in its relation- 
ship to the not-self — it acts only through its "periechon" or adap- 
tation-power. 

Changes in inner radio-activity are integral causes, and 
changes in outer adaptation-powers are differential causes. In- 
tegral and differential causes act only as initiative and referendum 
to the order-determining power in the chain of natural causation. 

*See glossary at end of volumn. 

176 



WORKS BY ST. GEORGE 

"THE WORLD-PROCESS" 

400 pages Royal Octavo, 180 Illustrations. 
Price, $5.00 



Illustr. Glossary of Objective Definitions of words and ancient 
pictograms used in the "World-process. Uniform with the 
"World Process." 

Contains some definitions of the more important of Chinese Star-symbols 
and Seal-characters, which have found recognition in ancient cults and in our 
Bible-work. 

Price, $2.00 

Tllustr. Edition of "Errors of Thought," in Science, Theology and 
Social Life. 200 pages R. Oct. 

Price, $3.00 

Arguments to "Errors of Thought." 
Contains some covered hints at the recent diplomatic endeavors of foreign 
financiers, known as the Unseen Empire, to place a High Commission of their 
own selection over the U. S. Senate in order to draw this nation into the so- 
called "Triple Entente" and make it, nolens volens, a party to the contem- 
plated world-war of the world-financiers against individual nations. 

■ Price, $5.00 



Prolegomena of the 'World Process." 200 pages. Illustrated. 
A pamphlet written to draw the attention of some U. S. Senators to the 
foreign financial influence in the Democratic revision of our tariff-laws, to the 
inevitable exodus of our national gold-reserve and to the crippling of do- 
mestic credit-making powers by American banks in consequence of the out- 
flow of gold, caused by unpatriotic reductions of tariff. 

Price, $2.50 

"The Gold Secret," in its bearings on Tariff and Trusts. 
Contains hints, given to certain members of Congress in order to draw 
attention to the prevailing foreign influence in America's political and domes- 
tic affairs and to the transfer of the financial control of our American rail- 
road systems and other daily cash-producing trusts to foreign financiers, — 
transfer made under confiscatory contraction of bank-credits in 1907. 

Price, $1.00 



"Secret Diplomacy," a psychological drama, presenting the 
active causes of wars and revolutions, and the solution of social 
problems. 

Occurrences in Vienna previous to the outbreak of the Balkan wars — 
drawing attention to the methods of diplomats, working for the purpose of 
subjecting the nations of the earth to the financial system of the Unseen 
Empire. Was written specially to give information only to leading members of 
Congress. 

In Printer's Hands — 

Price, $2.50 



PART II 

THE WORLD PROCESS 



OR— 



THE ORIGIN AND EVOLUTION OF 

LIFE, MIND, THOUGHT AND 

LANGUAGE 

—OUT OF 



THE ONE ELEMENT OF EXISTENCE 



BY 
ST. GEORGE ^ 






ST. GEORGE PUBLISHING COMPANY 

MALTERMORO 

FRESNO, CALIFORNIA 



COMMENTS OF THE PRESS 
ON 



V 



ERRORS OF THOUGHT 



By St. George 



"MIRROR," ST. LOUIS, MISSOURI 
Errors of Thought 

Justice cannot be done here or in any review to 
the enlightened and logical ideas of "St. George," 
set forth in the large pamphlet called "Introduction 
to Errors of Thought," and published by the Paul 
Elder Company, San Francisco. "St. George" has 
chosen his non de plume fittingly; for the task which 
he assumes is on a par with the destroying of dra- 
gons. He has taken the sword in opposition to the 
tyranny of opinions in modern civilization. Modern 
life attains its degrees of progress on the ruins of 
dead opinions. * * * 

The present pamphlet is profusely annotated and 
illustrated by symbolical designs from ancient 
sources. It is intended merely as the fore-runner 
of a more complete work which is to follow. By 
all means, let us have as much as possible of the 
literature which "ignores the strait-jacket of ortho- 
dox formalities" and goes back to the beginnings 
of things for truer and more practical methods of 
thought. 

THE CHICAGO EVENING POST 

In the view of the author of this remarkable piece 
of work the ways of thought induced and fostered 
by alphabetic modes of communicating ideas is re- 
sponsible for an intellectual fall of man into folly 
and divocrement from the truth. The author seeks 
to correct this fatal deviation by interpreting the 
"living truth" revealed in prehistoric and pre-alpha- 
betical symbolism. There is a lavish display of 
erudition in his pages. His illustrations alone will 
constitute a valuable source book for the symbolist. 

TRENTON, N. J., "TIMES" 

Errors of Thought in Science, Religion and Social 

Life 

Points out dangers of modern civilization, and 
traces wrong thinking on important questions from 
the pre-alphabetic ages to the present time. The 
author holds that hollow talk in school and church, 
in college, university and public life, is the danger 
of the hour, converting the virtues of natural intel- 
ligence into sham-intellectuality and substituting the 
emptiness of opinions for the normal powers of 
knowledge. He deplores the separation of the think- 
ing consciousness from the living consciousness, 
which makes the faculties of thought self-sufficient 
and produces much hollow word knowledge, all of 
which misleads the judging and reasoning powers of 
the mind. The wrong tendency is very prevalent in 
schools, he says, while in churches it substitutes 
contradictory ideas of God and Satan for the living 
consciousness of God in the human mind, which is 
the elementary consciousness of the organizing 
powers of life, mind and thought, active in the 
process of existence, having virtues as a humanizing 
power which the conflicting ideas about God and 
the current theories of heaven and hell, now cir- 
culating as theologically established truths, do not 
usually sustain. 

From this viewpoint he turns the searchlight 
upon established systems and economic problems. 
He says: "The reform-crazed American voter now 



calls for more special legislation, which does not 
increase his chances of peace and plenty, but which 
deprives him of his civic rights and liberties, and 
places more and more power into the hands of pol- 
iticians and public servants, and more burdens on 
his own life." He says that there is too much de- 
sire for interference of federal authorities in local 
affairs. He recommends the establishment of a bet- 
ter financial system in the United States that would 
make this country independent of foreign capitalists 
and claims that too_ much advice about the tariff 
and other national questions comes from foreign 
interests. 

This is a book written in a scholarly but very 
independent style, and calculated to stimulate any 
One's thinking powers. 

THE SACRAMENTO "BEE" 
The author states his purpose to be solely the 
correction of the ruling opinions that have a direct 
bearing on the fate of modern civilization and pro- 
duce conditions of well-being and suffering in social 
life. It is a work on the practical application of 
thought and language as life-controlling powers in 
civilization. The arguments advanced show the 
author's intent to get at the pre-alphabetical way 
of thinking, which, "because of the natural simplicity 
and adherence to the powers of life, can readily lay 
a foundation for super.structural ideality." 

Interesting to scholars and those who like pro- 
found reading. 

SAN FRANCISCO "CHRONICLE" 

The errors specially dealt with are those fostered 
in educational institutions and finding their way into 
legislation. Tariff reform, trusts, and taxation are 
considered from an entirely original standpoint. To 
the present agitation against the trusts the writer 
is vehemently opposed. He says: "The nations 
which labor to legislate trusts out of existence may 
be moving toward industrial suicide; they will prob- 
ably not be able to compete with those nations which 
foster the trust system." But it would take a page 
to indicate the various matters upon which the 
author passes equally emphatic judgments. The ex- 
cellently reproduced illustrations from Egyptian and 
classical history and mythology are a feature of the 
work. 

PROM CINCINNATI, OHIO, "TIMES-STAR" 

A California philosopher, who comparatively 
digests the sum of the ethical philosophies of all 
times and applies his conclusions to modern life. 
In "Errors of Thought," he launches into a dis- 
cussion of present-day evils which all learned prag- 
matists will condemn but which offers an abundant 
field for conjecture as to whether he is or is not 
right. And the world lacks a just judge so to pass 
on his conclusions. It is a work of the highest 
creative philosophy. 

ST. LOUIS "TIMES" 

Certainly here is a worthy field indicated, and 
we gather from the pages in hand that the author 
is peculiarly qualified to perform his work thor- 
oughly. 



©CF.T3 911^3 

Copyrighted 1914 

By 
M. P. MALTER 



DEC 26 1914 




, I 



THE WORLD PROCESS FROM THE VIEW POINT OF 
THE SIBYLLINE SCHOOL WHICH KNEW BUT ONE 
ORIGINAL CAUSE OF CREATION IN THE WORLD OF 
ENDLESS DIVERSITY AND CHANGEFULNESS. 



ILLUSTRATION 51 
SIBYL, A PERSONIFICATION OF THE HUMAN KNOW- 
ING POWERS, REGARDING THE PROCEDURES OF THE 
ONE CONSCIOUS TO-ORDER-SETTING CHACACTER-POWER 
WITHIN THE TWO INSEPARABLE HALVES OF NATURE'S 
ELEMENTARY COUNTER-FORCES. 



This cut represents the head of a Sibyl, in my opinion. 
Whether or not the statuettes from which it was copied, had or- 
iginally been intended to personify the Sibyl-conception, is im- 
material to our subject. The head bears all the marks distinctive 
of the Sibylline School. 

The veil over the back of the head symbolizes the certain 
thought-woven tissue by which antiquity, and particularly the 
Fu-Shi School, had represented the changefulness of causes in the 
work of evolution, or so-called creation. 

The hair, (symbolic of natural lines of thought) wound into 
pointed form over the forehead, denotes the concentration of the 
thinking powers in the Determining Point, or focus of atomic 
radio-activity in the universal fermentation and digestive process. 

The knowledge of the Determining Point makes knowable the 
Gist of all Facts. All the multiplicity of changeful phaenomena 
and of ideas fall into the Oneness of Fact, in which they originated, 
when the attention of thought is directed to it. 

The side-curls depict the lateral workings of Spoken and 
Speaking Thought in the way of Reason and of Sense, as the lat- 
erals to intellectual determinations. 



177 



The Sibylline School knows only one element of existence 
and it included the one to-order-setting power in its conception 
of this element. Out of this Oneness it evolved all knowledge of 
existing things by elucidating the chain of natural causation along 
the counter-procedures of evolution and involution. If this be 
monism, it is of an entirely different kind from that of any modern 
monoistic conceptions. 

The Sibylline School offers the only possible solution of the 
so-called world-problem. 

If we want to get a clear idea of the one solution of all prob- 
lems of life, mind and thought, we must get entirely out of our 
present workshop of thought; we must get consciously and self- 
consciously into the world-wide work-shop of nature. We must 
do this by abandoning statical ideas, ideas of so-called dynamies, 
ideas of special arts and sciences, in fact all abstract ideas. We 
must do this by directing the attention of thought by language to 
the double-active character power in all atomic radio-activity. We 
must learn to speak to the Point. We must work toward that 
definition of words which concerns nature's double-active doing- 
powers, and not states of being. And we must do this work in a 
more thorough-going way than we have begun it in the previous 
pages. 

In order to do this work thoroughly we must get the eye to 
assist our ear-born word-vested knowing-powers. We must learn 
to read symbolic hints, ideograms and living pictures of fact; in 
short we must learn to direct out thought in naturally conscious 
and self-conscious ways beyond the realm of our word-vested 
ideas to that which takes place within the work-shop of nature. 

Before we can successfully pursue this natural way of think- 
ing we must learn to thoroughly distinguish the various causes 
active in our present ways of knowing, thinking, guessing theoriz- 
ing and believiong. 

If we thoroughly attend to these preliminaries we will come 
to know with utmost certainty all that which modern thought 
calls unknowable. 

The reading of the original meanings of ancient pictograms 
is pioneer-work and therefore apparently difficult; yet it opens the 
easiest way to certain Fact-Knowledge. It lifts the verbal veil 
which obscures the inner workings of consciousness, and it makes 
known the inner workings of the causes of evolution. 

178 



KNOWING, THINKING, THEORIZING, GUESSING AND 

BELIEVING 

Before venturing on the sibylline eludicdation of the World- 
process, an elucidation which includes the creative genius active 
within it, it may be well to consider the human powers of knowing, 
thinking and believing to some further extent than has been done 
heretofore, and it may also be well to have a look at the work done 
by advanced thinkers, who, in recent times, have attempted to 
elucidate the World-process. 

The question of knowing connects itself with all statements 
of Fact regarding the World-process, and must be touched upon 
by at least a few more remarks than those heretofore made. 

In daily life, as in science and theology, we sometimes speak 
of facts which we do know in natural ways, but more often we 
speak of that which we only think we know, and we speak of it 
as if it were a truthful representation of Fact. There is quite a 
difference between that which we do know in natural ways and 
that which we only think we khow; and this difference is not 
understood by the people in general or even by modern learning. 
That which we naturally do know comes through three channels 
of living consciousness and through five auxiliary, now unknown 
natural channels of that thinking consciousness, which is evolved 
in natural logical ways. The logic of nature is unknown at pres- 
ent. That which is known as logis consists of various procedures 
of thought, none of which have anything to do with the chain of 
causation in the world-process, nor even with the connection of 
cause and consequence, which makes or mars civilized life. That 
which people generally think they know to be truthful represen- 
tation of Fact consists largely of faulty deductions and inductions, 
made from sensible observations, and these deductions are usually 
formed in the ways of categorizing thought, by means of termino- 
logical language. All that science and theology know of natural 
causation comes in this latter way. All is a product of irrational 
guesswork, and an atempt to elucidate those unknown facts which 
civilization must know in order to make social organization a 
success. 

The three natural channels or sources are: first, the elemen- 
tary consciousness of nature's motivity, usually called common 
sense; second, the special faculties of the five senses; and third, 
the consciousness of character-power, properly called native 
reason, in distinction to the special reasons into which intellectual 
development enters. 

179 



v /All branches of modern learning' ignore two of .these sources, 
viz : the living, common-sense consciousness and that of the de- 
termining character-power in the human mind; all hold only to 
the consciousness of special sensation or to faulty deductions 
therefrom, Or perhaps also to faulty inductions from other natural 
but undeveloped modifications of consciousness. 

Modern science stands entirely on the basis of special-sense 
perceptions, and on the deductions or inductions therefrom. Any 
thinker taking this scientific ground becomes a bogus realist if he 
attempts to speak of natural causes. Modern science says : The 
original causes of life and mind, of nature's mobility and motivity, 
are unknowable. This is not true; the consciousness of original 
causes is implicitly given in natural intelligence, but it needs de- 
velopment by thought and language to become knowledge, and 
this development it does not receive at the present day, for modern 
education withdraws, the attention of thought from the living 
consciousness and character-power, active in the process of nature. 
Original causes become unknown if the Thinking Ego abandon 
the consciousness of the Living Self; unknowable they never are. 
A little dim consciousness of them always exists in natural intel- 
ligence, in common sense and in native reason, and at times this 
little consciousness in daily life closely approaches actual know- 
ledge. To the mind highly intellectualized by deductive, inductive 
and other non-logical methods of thought, original causes may 
appear unknowable, but these minds deceive themselves. Were 
these causes quite unknowable it would be absurd to speak of the 
origin of suns and planets, of life and mind, or of anything what- 
soever. 

The character-power in the human mind is a product of origi- 
nal causes, and it stands not only indirectly connected with them, 
through the long cycles of evolution, but also directly and immed- 
iately through the workings of its own living consciousness and 
self-consciousness. 

The consciousness of life connects itself directly with the im- 
mediate causes of nature's avtivity ; and these causes may be traced 
back to original causation by the study of character-powers active 
in high and low cycles of evolution. 

The elucidation of the causes of evolution can convert the dim 
consciousness of natural causation into actual knowledge. 

180 



The fact that evolution takes place in the process of na- 
ture has been explained by Lamarck, Darwin and many other 
modern thinkers, but it has been explained only in as far 
as the ' senses make evolution known. It has not been ex- 
plained in its connection with the chain of eternal causation in 
the world-process; the connection between the faculties of sense 
and the causes which produce them being still unknown to modern 
learning, although they were well known to antiquity. 

The whole question of knowing thus resolves itself into the 
possibility of elucidating, not only the "how," but also the "why" 
of evolution. If all the causes of evolution are knowable, then 
the original causes of natural causation and the entire world- 
process become knowable, and only in that case can the mind 
claim to have a fairly developed natural knowledge of Fact. In 
all other cases it must forever grope in the dark, guess and theorize 
about cause and consequence, and it cannot evolve the free-agency 
power needed to make civilization a success. At the causes of 
evolution we must look closely, and this modern science has not 
yet done. 

The evolutionists have done good work from the phaenomenal 
point of view. They have proved to all the world that organic life 
originates in cell-life. They have described the changes which 
take place in the outer appearance of cell-life during the course of 
evolution; but they have never explained the inner causes of evo- 
lution. They have never explained the workings of the inner char- 
acter-growth of life, nor the process of digestion as causes of the 
natural growth and evolution of life, mind and thought. 

They have guessed at the causes of evolution, but they have 
guessed away from the character-power active in the chain of na- 
tural causation, and from the immediate consciousness of life which 
is inherent in all active causes of evolution. Their guess-work has 
led them to suggest that adaptation to environment and some al- 
leged ability to profit by experience are possible causes of evolution. 
They have substituted their ideas of these alleged possibilities for 
their lack of natural knowledge, and in doing this they have made 
a theory of the fact of evolution. 

As long as the mind does not use its immediate consciousness 
of natural causation, inherent in its own living character-power, 
as long as it fails to connect the- faculties of special sense with the 
causes which evolve these faculties out of living and conscious 

181 



character-power so long must all so-called scientific knowledge of 
life remain a mere matter of theory. 

The theory implies guesswork and not actual knowl- 
edge. All the theories of evolution rest on more or less- 
exact sense-observations, but the natural knowledge which 
comes by these sense-observations has been given an artificial 
character by the faulty, one-sided way of thinking which fails to 
connect the consciousness of the senses with elementary common 
sense-powers, and with the living character-power in man and 
nature. When the thinking mind does not connect its work with 
living consciousness, it can only guess at natural causes and form 
theories. 

Guesswork and theories can never satisfy the human mind, 
although they may be scientifically based upon sense-observations. 
The human mind wants to know the root of its knowing and living 
powers. It wants to know, this root, not in the diverse ways of ar- 
tificial thinking, but in the natural ways of fact-knowing and of 
truth-telling, so that it may be enabled to base its judgments of 
right and wrong fairly and squarely upon the causes which create 
and sustain life. This demand of the human mind remains un- 
satisfied at present, but it crops out everywhere in the advanced 
thoughts of the people and of men of learning. The great mental 
activity in Germany has in recent years repeatedly endeavored to 
break through the boundaries set by exact science, and repeated 
attempts, sensibly based upon scientific observation and experi- 
ence, have been made to elucidate the world-process. All have 
utterly failed, because all modern thinkers lack the knowledge of 
rudimentary principles which govern the natural workings of 
thought and of language. All may be great in special ways, but 
not one of them can reason comprehensively. Thus, for instance, 
Svante Arrhenius, in his recent publication: Das Schicksal der 
Planeten, sums up all the scientific knowledge of planets 
very correctly, but having clone this, he presents absurd and utter- 
ly untrue views with regard to their origin and development. 

Thus also Prof. Zehnder, of the Polytechnical School in Berlin, 
puts all his scientific knowledge of electricity and magnetism and 
of all other so-called physical forces to an absurd use when he 
attempts to explain the world-process, as he does in his recent 
publications: "Die Mechanik des Weltalls" and "Die Entstehung 
des Lebens." The professor may be positively great in the line 
of special-sense knowledge, but his attempts at comprehensive 

182 



thinking- are only of negative value. So also Dr. Drescher, a phy- 
sician and a man of great learning, draws a very unsatisfactory 
picture of the world-process in his book: "Werden, Sein, Verge- 
hen." He evidently has studied the fragments of Herakleitos, but 
he has failed to comprehend their meaning and misapplied his 
idea of them. All of Dr. Drescher's scientific statements of Fact 
are relatively true, as is all the work of science, but all his attempts 
to deduce the Truth from these relatively true observations are 
dismal failures. 

Equally irrational is the learned Petzoldt in his deductions 
from scientific knowledge, as rendered in his late publication: 
"Das Weltproblem vom Standpunkte des relativistischen Positi- 
vums." 

These and thousands of other recent attempts of great think- 
ers to traverse the special-sense boundaries of exact science and 
supply the world with needed knowledge of Fact, are evidences 
that modern science cannot deal with the inwardness of things; 
and the reason why it cannot deal with it is to be found in the fact 
that not having put thought and language to their proper and 
natural use, it does not observe the first demand of the Great 
Learning of ancient China : Connect your special-sense knowledge 
with the living consciousness of common sense and native reason, 
by tracing back the causes of human evolution to elementary 
character-power in the process of nature. There is no difficulty 
in doing this if the mind will follow the old-time precepts to supply 
itself with the five kinds of intellectual tools, and use these tools 
in both sensible and reasonable ways. 

Sense alone cannot carry human knowledge where it has to 
go. Reason must be made to perform its proper office in the 
human mind. 

No modern scholar knows the difference between the nattiral 
work done by the faculties of sense and that done by native 
reason. 

Reason deals with the logic of life — with man's immediate 
knowledge of cause and consequence. Special sense, if holding 
to common sense and native reason, and if exercised in natural 
ways, does the mind's preparatory work; it does it in dealing with 
evidences of nature's activity. It furnishes means to the end of 
reasoning and of living. 

The special senses are the natural tools of life. They stand 
naturally connected with the workings of life's powers; but they 
are also connected with the workings of the thinking faculties and 

183 



powers. This latter connection usually interferes with their na- 
tural workings in their former connection. Thought, illogically 
exercised, as usual in this age of abstract learning, brings the work 
of the senses into an unnatural and irrational connection with 
word-knowledge, and thereby it misleads the reasoning powers ; it 
draws them away from their natural connection with the living 
powers, into the entanglements of word-knowledge and into the 
labyrinth of categories. 

All the great scientific thinkers, who attempt to give vital 
value to their relatively true ideas, get entangled in categories of 
time and space, of matter and force, etc., and of special terms, 
chemical, physical, psychological or other. No such special ter- 
minology is needed to know the World-process. There are only 
two elementary counter-active forces and powers active in it, and 
in these forces is contained the one to-order-setting power, now 
active, now passive, which does the organizing work, productive 
of life, in the process of nature. These two elementary forces 
manifest themselves in the activity of suns, which distribute the 
substance of light and heat, and in the activity of planets, which 
condense the solar substance and convert it into ponderable mat- 
ter. All that the senses can tell us by observation of phaenomenal 
modifications emanates from these two elementary forces and 
from the to-order-setting power within them, and all the many 
ideas of natural forces, known to science, can easily be retraced 
to their origin if the five intellectual tools are properly developed 
in the thinking mind, and put to sensible and reasonable use. 

There is nothing in human life, nor in any other life, which is 
not a product of the solar light-heat substance and its interaction 
and counteraction with earthy matter. Ferment and digest- 
centers do the creative work on earth as throughout the universe, 
and they do it, not only in elementary ways, but also up and down 
the ladder of evolution, from the lowest form of life to the human 
intellect. (See Illustr. of Universal Kitchen of Assyria.) 

All phaenomena of life and of death could easily be explained 
by explaining the universal fermentation process and digestion 
process and the changeful character-powers active in them, were 
it not for the fact that we have too much special learning and too 
many special terms to confuse us; that we have too many en- 
crusted prejudices to overcome, and not minds to deal with which 
are equipped with the five kinds of intellectual tools, needed to 
substitute knowledge of Fact for guesswork, hypotheses and 
theories. 

184 



To pursue the question of knowing or guessing very far is 
not the purpose of these pages. But since the evolution of man's 
natural knowing powers falls in line with the World-process, 
which in fact is a process of continuous evolution and involution, 
of development and envelopment, of powers of life and forces of 
death, it may be well to point out the difference between the na- 
tural evolution of the human knowing powers and the unnatural 
development of the intellect. This unnatural development has 
been the curse of all historic ages ; it has been the dominant feature 
in the intellectual life of nations and brought them to ruin. Our 
educational system is still leading the mind into the old-time pit- 
falls of erring thought, and since it still causes the Thinking Ego 




ILLUSTRATION 52 
THE UNIVERSAL KITCHEN 
OF ASSYRIA SUPPORTS THE 
TO-ORDER-SETTING POWER 
IN THE PROCESS OP EXIST- 
ENCE BY PREPARING FOOD 
FOR THE BODY, MIND AND 
THOUGHT, IN ACCORDANCE 
WITH PRINCIPLES OF LIFE 
AND DEATH. 



The ideogram consists of a cross in a circle and four pictures in the four com- 
partments. 

Cross in circle, throughout antiquity symbolized the ancient conception of Radio- 
activity in ferment and digest-centers, which at all times moves in both straight lines 
and circles from and to the CROSSING-POINT in ingestion and egestion. 

The digestive, to-order-setting character-power presumably exists in the CROSS- 
ING POINT or nexus of the four arms in the cross. 

Four kinds of work are done in this kitchen, in accordance with the four-fold prin- 
ciples of creative procedures. Two of these kinds are done on RECIPROCAL PRINCI- 
PLES OF LIFE; the other two kinds follow the RELATIVELY WORKING PRINCIPLES 
OF DEATH. 

The former kinds of work build up the immortal reasoning and determining pow- 
ers which, according to antiquity, characterize the world-wide field of imperceptible' 
under-currents and of conscious energy. This field presumably penetrates all uncon- 
scious matter, and makes the universe not only one process of life and of death, but 
also one of advancing evolution from the lowest stage of physical life to the highest of 
mental and intellectual activity. 

The other two kinds of work done in this kitchen are of the mortal kind; they 
nourish the death-going body and its senses; they nourish them in opposite ways. 

The four pictures in this cross are so conceived as to form one Tetramorph: and 
it represents the FOUR PROTOZOAN TYPES OF CHARACTER-POWER, recognized in 



1S5 



to substitute guesswork, hypotheses and theories, of unnatural 
ignorance born, for natural knowledge of Fact, it may be well to 
pursue the subject of knowing and thinking a little further. The 
correct analysis of mental workings, as made in antiquity, 
distinguishes three kinds of consciousness in the human mind, 
which thought must develop in five different ways, in order tc 
develop a true intellectual picture of the process of living and 
dying. The logic of life and death in the process of nature is 
determined by the procedures of changeful character-powers. To 
the principles in these procedures the Thinking Ego must adhere, 
when it comes to officiate os a character-power in civilization, 
in order to proceed logically in preparing intellectual pictures of 
Fact. 

That which modern learning calls logic is an abominable 
artifice; it is a systematic but unprincipled method of preparing 
general and particular ideas, which are in no way like anything 
that takes place in the process of nature: Deduction and induction 

antiquity. These four types have their origin in the digest-center and its four-fold princi- 
ples of procedure. Since these same principles extend themselves from the first and 
lowest, the physical phase of the world process, through the second, the mental phase, 
into the third, the intellectual phase, the Tetramorph conception of the above ideogram 
represents the four features of Fact which all Life's activity has in common, be it physi- 
cal, mental or intellectual activity. 

All four pictures apparently deal with the preparation of food, but this prepara- 
tion of physical nourishment is symbolic of mental nourishment, for the mental digest- 
center acts like the physical digest-center. As consciousness of Fact is evolved in the 
process of living, according to principles of life and of death, so conceptions of Truth 
are evolved in the process of thinking. This process is always one of assimilation and 
elimination, by the focus of self-consciousness determining character-power — the cross- 
ing-point of the two axes in the digest center. 

The food for mental digestion is given in modifications of consciousness and judg- 
ments or opinions regarding them. 

The digestive assimilation and elimination send some digested product along the 
way of life, and some away from the way of life, into sewerage. 

When we weigh opinions regarding requirements of life in the focus of our own 
self-consciousnuess, we digest their meaning, we accept them in part, and in part reject 
them; we enter provisions; we take exceptions, and we discard something in our diges- 
tion-process of reasoning. It is this process which is here illustrated in detail. 

The two figures of the picture in the lower left-hand corner, facing each other, 
represents the work which the self-conscious mind does by well-balanced initiative and 
referendum, — i. e, the work of the Immortal Reason of living in nature and of Free- 
agency in man. 

The picture diagonally opposite in the upper right-hand corner represents the 
work of Special Reason, not under fully evolved Free-agency character-power, but yet 
the heroic, semi-mortal work, in the mind. 

The two other pictures, each having but one figure active in it, represent the' 
work of death-going Sense and of Single-active Thought, the preparatory work, done 
for higher physical and mental re-digestion. The preparation of food for either life or 
mind is always of a twofold kind. We might say it is protoplastic and bioplastic. The 
centrosome does the protoplasstic work and the nucleolus the bioplastic work in cell-life. 

186 



are. only names for the misapplied methods of three-legged analogy 
which was glyphically represented by the three-legged toad of 
ancient China. (See Lllustr. of Chinese Temple Medal No. 45.) 
Special-sense observations in our mental economy connect 
themselves naturally with common sense, native reason and that 
character-power, out of which the special senses were evolved. In 
this connection, the senses impart natural knowledge; but the 




ILLUSTRATION 53 
A TRISKELE, REPRESENTING THE DEDUCTIVE 
AND INDUCTIVE METHOD OF THINKING AS THREE- 
LEGGED ANOLOGY, FROM AN ANCIENT IBERNIAN 
COIN AFTER LUDWIG MILLER. 

Sacerdotal Art of Antiquity represented the deductive and inductive method of 
■thinking, now called logic, as a type of three-legged analoogy, and as an acquired arti- 
ficial, unnatural way of thinking, by an ideogram known as TRISKELE or TRISKE- 
LION, meaning originally three pointless arrows of sategorying thought, but latterly 
the three-egged procedures of analytic thought. 

In ages when right thinking, right speaking and right doing were the principle ob- 
jects of study and when ornaments and idiograms were used as means of popular edu- 
cation, three-legged analogy figured as a by-way to the logic of life — the natural and 
rational way of thinking, which was pictographically represented by the GAMMADION 
the socalled FYLFOT, or WALKING CROSS. 

Antiquity know other kinds of deductive and inductive analogy, besides those 
known and taught at present as logic. These other kinds had practical value, but only 
as preiminary methods of perparing judgments for the final work of easoning, of which 
the gammadion was the universally recognized symbol. The above Triskele shows a 
mere intimation of a human face with three legs attached to it, and placed in a moon 
circle, the symbol of Reflective Thought, which may be, but is not usually the true 
refrendum to any natural initiative, intuition, purpose, ets., in the way of thinking. Of 
■this initiative the sun was the accepted symbol. 

Between solar initiative and lunar reflections presumably enters human self-con- 
sciousness as a determining., power of light and right. 

187 



educational system in our age, as in all historic ages, has never 
left the faculties of the senses in their natural connection with 
living reason. It has always connected the work of the senses 
with general and particular ideas, which misrepresent natural 
causation and thereby deceive the whole world, scripturally speak- 
ing. All our learnedly acquired knowledge of nature stands on 
the foundation of special-sense observations, which by irrational 
thought have been connected with categorical generalities and 
particularities, such as are the prevailing ideas of time and space, 
matter and force, Gods and devils, etc., etc. 

All our scientific theories are products of irrational guess- 
work; all are products of faulty deductive or inductive jumps at 
irrational conclusions. None stand connected with the character- 
power active in the ferment and digest-centers, which determine 
the changes of life and death throughout the world-process. 
Science takes note of no character-power in the process of nature. 




ILLUSTRATION 54 

A GAMMADION, REPRESENT- 
ING THE NATURAL AND RA- 
TIONAL WAY OF THINKING, 
WHICH HOLDS TO THE FUNDA- 
MENTAL PRINCIPLES OF FOUR- 
FOLD PROCEDURE FROM AND 
TO INDIVIDUAL CHARACTER. 
FROM ANCIENT NORTH AFRI- 
CA. 



The above Gammadion consists of two procedure-signs in form of a cross, vulgarily 
called sun-snakes, to denote the connection and correspondence between natural andi 
intellectual procedures. _ __. 

At the crossing point of these procedure signs appear two interlaced links, to de- 
note the inner reciprocal interaction of biaxial double-active character. The whole de- 
sign refers to the necessary correspondence of radia-activity in naturally vital powers, 
to that of acquired intellectual powers of the human mind, and to a further corres- 
pondence of both powers to the radio-activity in the process of elementary nature. 

The profound thinkers of antiquity insisted that the procedures of logical and 
rational thought must correspond to the principles of life and death in nature, if right- 
thinking about natural causes and consequences is aimed at. In other words, the logic 
of life and of death — of going into life and into death — must be made the logic of 
thought — to insure right-thing and right-doing. In the radioactivity of nature — of fer- 

188 



It sees species of organic life and artificially classifies them, but 
it pays no. attention to the character-power which produces the 
species. All scientific representations of Fact, applied or specula- 
tive, are of the classified or categorical kind; all ignore the natur 
ally active causes and character-powers, and all invite the sub 
stitution of conceptive aspects and fixed ideas of causes for the 
ignored natural causes. 

The human mind wants to know causes. If the Thinking: 
Ego, by educational methods, withdraws its attention from na- 
tural causes, the mind falls to guessing and theorizing. 

All the famous thinkers who have grappled with the subject 
of human knowing and speaking powers within historic ages have 
made one cardinal error. They have ignored the immediate, living 
character-consciousness in the thinking mind, and its natural con- 
nection with common-sense powers and special-sense faculties, 
and having ignored this natural connection, all have connected 
special-sense knowledge and the outer experiences of life with 
unnaturally classified workings of thought; all have failed to dis- 
tinguish between the living consciousness, which imparts real, 
immediate knowledge of Fact, and the perverted thinking con- 



tinent and digest-centers — lives the to-order-setting power which thought must make its 
guiding thread, mythically speaking, in order to evolve free agency powers in the in- 
tellectualized mind and this thought can do, if it assume living character-power, vested 
in verbal forms, i. e. the logos-character. The fourarms in any gammadion represent 
the four out-going evangelic procedures from the radio-active center. 

The four triangular inward pointers in the field of the above gammadion depict the 
four fields with which every radio-active ferment or digest-center at all times interacts, 
namely the fields of ponderable matter and of imponderable matter, and the fields of 
substantial energy and of conscious energy, as antiquity conceived them. These four 
field exist in the periphora, as I will explain further on. 

In as far as gammadion and triskele refer to natural ways of thinking and to ac- 
quired artificial lines of thought; in so far do these symbols connect themselves with 
the symbolic meaning of "Hair," and of "Serpent," as used in the ideograms and myth- 
ical stories of ancient sacerdotal art and sacred writings. It is well to remember this, 
so that the meaning of the mythical stories, which elucidate the process of thinking in 
connection with the world-process may become intelligible. 

189 



sciousness, which vests its conclusions in terminological language, 
and which can impart only mediate, auxiliary and but too often 
delusive knowledge. This one error has plunged all historic ages 
into unnatural ignorance of Fact, and placed human life under 
the control of intellectual delusions. Since these delusions spring 
from one error, they can be classified in one category and repre- 
sented by one name. Bogus realism is the name I have chosen. 

BOGUS REALISTS. 

Thinkers of all kinds, by whatever class-name they may be 
called — idealists, materialists, theists, atheists, etc. — imagine that 
they are dealing with life's realities in truly natural or rational 
ways, and this error makes bogus realists of them all. The great 
diversity of opinion as regards that which is true, right and rea- 
sonable in the natural logic of life, should be ample evidence tO' 
every sensible and reasonable man that all intellectual develop- 
ment is of an irrational and perverted kind. 

Those authors of the New Testament who could distinguish 
between the natural and rational use of thought and language 
and that which perverted intellectuality makes, were fully cog- 
nizant of the error of the ages, but their attempts to rectify this 
error have fallen flat. 

Modern theology, like speculative science, is not a product 
of logical procedures of thought but of syllogistic procedures; it 
bases its efforts at truth-telling on categorical ideas, with only 
this unimportant and delusive difference, that it substitutes God 
and devil-ideas for the scientific ideas of time and space, force 
and matter, etc., etc. 

In the New Testament, the intuitive consciousness and know- 
ledge of character is depicted as evangelic, and the special-sense 
knowledge which, by wordy vestment, connects itself with the 
intuitive character-knowledge, is depicted as apostolic. The fact 
that all special-sense knowledge must connect itself, not only with 
intuitive consciousness, but with native reason, and that it must 
find unification and at-one-making with that characterful doing 
power in the human mind which is true to the logic of nature, is 
plainly set out in the Testamentary writ, but not in ways that 
make it known to Biblical students. These students do exactly 
what science does; they ignore the character of Fact; but they 
go on still further with irrational procedures; they misrepresent 
the characterful representations of Fact in sacred writ, and they 

190 



substitute idolized notions of their own manufacture for the real 
thing — for the to-order-setting power in the process of nature. 

The Testamentary doctrine of the logic of life and the eluci- 
dation and evolution of rational mentality and intellectuality, is 
virtually the same as that of the Fu-hsi school, which is many 
thousand years older. The doctrine of the Christian Logos or 
Word is in principle identical with that of the original Tao, but 
the modern theologian knows as little of the Christian Logos as 
the modern Chinese student does of the original Tao. Both kinds 
of thinkers substitute their own home-made ideas and notions for 
the original knowledge. 

Bogus realism is evident in all branches of our intellectual 
activity. All the thoughts which modern thinkers have caused to 
be printed, for the purpose of elucidating cause and consequence 
in the logic of life, savor of bogus realism. No modern thinker 
has been able to show how the senses stand connected with the 
active character-power in the process of living and dying. All 
have fallen victims to the delusions of categorical word-knowledge. 

Max von der Porten, a German savant, in his paper, "Entste- 
hung von Empfindung und Bewutsein," has recently attempted to 
correct the common error of bogus realism. He thinks he has 
placed modern science on its true and rational foundation by eluci- 
dating the evolution of consciousness, from the monad (the simple 
single-cell, endowed with organizing powers) to the human intel- 
lect. This work is a first step in the right direction, but it is a 
first step only. Von der Porten is, like all modern thinkers, a 
specialist, competent, if not great, in special ways, but not cog- 
nizant of those fundamental powers and forces, from which ema- 
nate all special ways of living and dying, as well as all special 
ways of thinking. 

Von der Porten's ideas are worthy of the scientific recogni- 
tion which they are receiving. It is in the line of his thoughts 
that progress can be made, although his work is fragmentary and 
faulty. He does not understand the elements of Fact-knowing in 
their connection with language, and therefore is not conversant 
with all there is to the art of truth-telling. He does not pay 
proper attention to the character-power of digest-centers in his 
monads. He does not make the proper distinction between life 
and death. He distinguishes living matter from dead matter by 
asserting that the former, being organic, has ability to bring about 
material changes, while the latter, being anorganic, has no such 
ability; thus he passively assumes that chemical distinctions are 

191 



final. As a matter of fact, anorganic matter undergoes greater' 
material changes than does organic matter, in the universal pro- 
cess of development and evolution; and it undergoes these changes 
hy virtue of the character-power active in the so-called monad. 

The inter-activity and counter-activity of solar substance with 
earthy matter brings about all the great material changes in the 
dead world. The elementary, inanimate process, which produces 
fiery and watery formation of matter, stands immediately con- 
nected at all times with the digestion-process of life, and is much 
like the digestive process in bringing about material changes. 

With the means at our command we cannot change one chemi- 
cal element into another any more than we can change one type of 
life into another. But nature can do this and does do it, by virtue 
of the active character-power in her procedures. 

Von der Porten, as a whole, goes far ahead of all our famous 
thinkers, inasmuch as his ideas regarding the evolution of men- 
tality point to, the way of obtaining truly natural knowledge. Had 
he done his work of tracing the mental evolution from the so- 
called monad to the organism thoroughly and comprehensively, 
he would have done what he thinks he has done, viz: dealt a 
death-blow to bogus realism and to all historic writers on logic 
and rhetoric. He would have made possible the harmonizing of 
scientific and theological thought; he would have fallen in line 
with the Great Learning of pre-historic China; he would have 
produced a truly healthful exposition of Fact — a diatheke — a 
healthful work on the plan of sacred writings, which connect and 
unify the diversely thinking consciousness with the living con- 
sciousness — man with his creator, as the theologians put it. He 
would have brought the irrational procedures of thought back to 
their dependence on the world-pervading logic of life. 

The facts underlying all efforts at fact-knowing and truth- 
telling are simple. The human mind is a tripartite thing: first, 
the Feeling Self has its natural consciousness and evolution; 

Second, the Thinking Ego, has more highly evolved but similar 
consciousness, passing, however, through dissimilar and often 
perverted stages of evolution, by reason of the various irrational 
uses of the powers and faculties of language. 

Third the living character has powers to re-adjust the differ- 
ences between the living and the thinking consciousness, and to 

192 



unify them in the free-agency determinations, so as to sustain the 
causes of human welfare and of social evolution. 

The thinking powers and faculties are wayward; they often 
leave the to-order-setting power, active in the process of nature. 
In order to avoid this waywardness, they should be held to living 
consciousness by ways and means of educational training, instead 
of being led away from it into special channels of knowledge. 
Both the living consciousness, known as feelings, and the thinking 
consciousness, usually called knowledge, should by mental train- 
ing be brought into accord with that character-power in the world- 
process which is the natural cause of all evolution, physical, mental 
and social. The unification of the tripartite powers of mind in all 
their branch-development is the one dogma upon which all great 
religious cults build their special systems in special ways. (See 
the Egyptian pict. of the Dogma of Atonement.) 




ILLUSTRATION 55. 

PURIFYING THE INTEL- 
LECTUALIZED CHARAC- 
TER OF KING AMENOP- 
THIS II. 



THE DOGMA OF AT-ONE-MAKING IN ANCIENT EGYPT. 

The to-order-setting determining power in this ceremonial procedure is repre- 
sented by the person of a King, ordained to represent the world-wide determining-power 
of life's order. The picture refers to a certain rather late cycle of a so-called dynasty 
of Egyptian civilization. However, the lateness of cycle or dynasty does not matter; it 
is fashioned after the older and oldest; it stands symbolic of that which all truthful 
conceptions of Fact have in common, and therefore points to right-doing for all time. 

The King is qualifying himself for his free-agency work. In his left hand he 
holds the Ankh, the Key to the undercurrents of existence which admits him to the 
workshop of nature and enables him to know fact, as it is in itself. To his forehead is 
fastened the Uraeus to show that abstract intellectual work is not part of his life, but 
only an acquired attachment, to serve him as a means to the end of knowing. 

By his sides stand the heaven-descended Horos and the earth-ascended Thoth; the 
Genius of Reasonableness, speaking, from the viewpoint of the WORLD WITHIN, about 

193 



Thinking away from immediate knowledge of Fact is not 
promoting' healthful mental development; it is not truly intelfec- 
tualizing the mind; nor is it idealizing reality; but it is rather an 
idjqtic procedure. It leads to the substitution of delusive word- 
pictures for natural knowledge of Fact. It converts natural in- 
telligence into unnatural ignorance, which but too often is called 
enlightenment, 

i :.:The immediate knowledge of Fact, given in living conscious- 
ness: arid, in its character-power, is the only material out of which 
thought and language can ever evolve a truly intellectual super- 
structure of mind. The mind which ignores the fact that the 
demerits- of" knowledge arise in living consciousness can never 
learn to :speak rationally of truth, virtue and justice. By the de- 
necessity and the eternal law of life; and the Genius of Sensibleness speaking from 
the WORLD WITHOUT of expediency and of thought-made laws. 

These two Genii fill the intellectual atmosphere or field about the ordained deter- 
mining power, "the King," with that which the mind has to know of the alternations in 
the within and without of natural causation. From this atmosphere the King, like any 
other free agent, gathers in the right hand doing-power what is needed to adjust and 
adjudicate the diverse and contrary interests and opinions in the world which his deter- 
minations control. 

The Ankh and the Uas, alternating, form lines in the field about the Royal figure in 
order to symbolize the alternations in natural causation, and also the twq ways in 
which the Knowledge of the world's workings WITHIN and WITHOUT has been ob- 
tairjetj.by the Genii of Spoken and Speaking Thought. 

, The Ankh is the symbol of the evangelic or intuitive way of knowing, thinking 
and of speaking; while the Uas is that of the apostolic way, it is not unlike the "Shep- 
herd's" Crook, in Christian inconography. 

Th old Genius of the Ankh supported the younger Genius of the Uas, at first; but 
later the latter Genius supported the former, in accordance with the reciprocal princi- 
ples in the order of life. 

In Egypt, as elsewhere in the old world, did the Serpent figure as representative of 
abstract intellectuality, but yet the URAEUS idea of ancient Egypt differed from the 
Serpent-ideas of most all other cults of the then civilized world, inasmuch as it was 
never considered symbolic of that intellectual delusion which "Deceiveth the Whole 
World." The ancient Egyptians considered the URAEUS as symbollic of an "upright" 
genius; much as the Chinese consider their Dragon of discernment. 

The Uraeus was not unfavorably considered, probably for the reason that very 
Ancient Egypt, like pre-historic China, imagined that it understood the dependence of 
Thought on the consciousness of life so well that Thought in the garb of language could 
never deceive it; that it could never again bring the intellectual development of the 
entire race under the delusive influence of hollow word-knowledge. If ancient Egypt 
did not entertain these ideas, ancient China did; the ancient Egyptians fashioned their 
way of thinking after the ancient Chinese, and they acted as if they could forever with- 
stand the destructive influence of popular delusions; yet they did strenuous work to 
guard against them. They erected seemingly indestructible symbols to hold the atten-i 
tion of the thinking world forever to the living consciousness of Fact. How could 
the consciousness of life ever be obscured by delusive abstraction of thought while 
these indestructible symbols lasted? The symbols still stand, but who knows what they 
meant to say? The URAEUS still appears as a factor in the old conceptions of the 

194 



ductive and inductive methods of thinking, the mind can only- 
draw absurd conclusions from sensible observations, and this is 
what all speculative scientists are doing, and in fact all modern 
thinkers. Therefore the misleadership of the people, the irrational 
system-work, the unrest of the people and the unhappy condition, 
of the lower stratum of society;, which affects all higher strata. 

In dealing with social problems, such truly thorough scientific 
thinkers as Prof. Zehnder, above quoted, instill absurd ideas re- 
garding the requirements to social life into the public mind. 

Herbert Spencer is a monumental evidence of unnatural ig- 
norance, learnedly acquired, with regard to fundamental principles 
of fact-knowing and truth-telling, and of the general tendency in 

Egyptian Holy Ghost, yet did the Uraeus prove a ruinous cause of deception to old his- 
toric Egypt. 

Old Egypt never seems to have realized that evolution can and must move retro- 
gressively as well as progressively. There is no holding to the height of evolution. 
There is no remaining at any of its stages. Life and intellectuality must go onward or 
backward. And backward, civilization has gone through all the long historic ages; at 
least until the eighteenth century. 

The serpent-idea, and hence abstract intellectuality, which the idea represented, 
was held in higher esteem in ancient Egypt than in ancient China, where it only figured 
as a means to the end of knowing and living. i 

Ancient Egypt seems to have complacently tolerated the looseness of popular 
government, as modern America tolerates it in a "laissez faire" way: "Preach and teach, 
think and propagate all the errors of judgment which please you, convert all the irra-» 
tional opinions of political, moral, social or other quacks into law, it will not matter; 
all things will right themselves; our civilization is too great to meet with any sweep- 
ing disaster. All the foolish thinking on earth cannot destroy or even lastingly injure 
it. No one can legislate this great civilization to death. No folly can destroy its pros- 
perity. No scheme can make it pay undue tribute to foreign financial skill. No ag- 
gressive diplomacy can ever make this immense commonwealth a mere farm of foreign 
money-monarchs. Disorders will always right themselves. The righteous spirit of 
life in the people is stronger than the delusive spirit of erring thought." This is what 
ancient China did think ere the tartar came; and this is what modern China thought 
ere European civilization invaded it, and even recently did think ere the Empire fell. 

"Trust to your God-ideas that follies will not hurt! Work to destroy welfare im 
your fellow men and hope to secure the best of life for yourself, even to the day of de- 
struction! Play Hell and hope for heavenly reward! This is the delusion which so- 
called serpent worship, i. e., the worship of sham-intellectuality, has always inculcated in 
the civilized mind — at all times — at all places. 

As the world thinks, so it acts; as it acts, so it fares. The man, whose mind i si 
working in the way of Fatal Relationship, that is, in the endeavor to overreach his fel- 
lowmen,4s under the ban of sham intellectuality, and he is but too often a progressive 
and aggressive reformer, when he is not master of the situation. 

The serpent of abstract intellectuality, which ever deceived the thinking world, isi 
still doing wonderfully delusive work in this enlightened age. .Sama-el always plays 
the same trick, and always makes it win; but only to the end of converting life with' 
high ideals and ambitions into lowly sewerage. 

Whenever contradictory opinions come to control the intellectual and social life of 
a nation, then it divides itself in fatal party strife, and civilization goes to wreck. 

195 



tho present intellectual development to draw absurd conclusions 

from sensible observations. 

Intellectually overworking and misapplying the Eunctions of 

special sense is one failing of the times; another is the lack of in- 
sight into nature's inner molivity — into "reasons why" — and these 
failings result in the constant spread of unnatural ignorance in all 
classes and the common acceptance of the faulty conclusions of 
thought, as standards of truth, virtue and justice. 

The SO-called social problem is extremely easy of solution, if 
the logic oi life and its organizing principles are known. It is 
impossible of solution if they are not known. 

All organic development and evolution proceed by reciprocal 
interaction within, and by relative counteraction without. Only 
native reason can comprehend the principles of reciprocity; spe 
cial sense can only know relativity, and that relativity is a fatal 
thing if it does not connect itself with reciprocity. 

Relative truth, such as modern thought spreads and labels 
"The Truth," is useful only when used in reciprocal and truly vital 
ways. The senses are the natural tools ot the mind, and thought, 
developing nothing but special sense consciousness and knowledge, 
can only produce intellectual tools, but it cannot evolve the self 
conscious character power, so as to make right and reasonable use 
of either the natural or the intellectual tools of life and mind. Onlv 




ILLUSTRATION 56. 

HEAD OF UAS, OR CONUPHA- 
SCEPTER. 



The Egyptian Uas is the staff or scepter of the outer workings of consciousness, in 
life, mind and thought. .In the hand of the PATHFINDES IN THE WAY OF REASON- 
ABLENESS, the shepherd of the social flock, it serves to guide human conduct along 
the journey of life, self-consciously and conscientiously, as directed by the one eye which 
can see the Reason in all things. 

The Uas In connection with Ankh, as in the above At-one -making picture, signifies 
the possibility of harmonizing the WITHIN with the WITHOUT of Intellectual work, 
such as the work of theology with that of science, for Instance. .Self-consciousness, of 
course, has to do this harmonising. 



native reason and its character-power can make proper use of both 
natural and intellectual tools of the mind. 

No mind enlightened in modern ways can properly distinguish 
the workings of special sense from those of common sense and 
native reason in Ihe menial economy. Special sense is over- 
developed. Common sense is stunted, and native reason is not 
considered in the modern endeavors to promote menial enlighten- 
ment. 

None of the modern savants, who aim to educate and en- 
lighten the world, understand the function which language plays 




ILLUSTRATION 57. 

ANKIl OH KISTIU1M, 1 1 .1 .1 LSTIt ATINO THE 
EGYPTIAN IDEA OF THE "KEY" WHICH AD- 
RUTS THE THINKING I'XJO TO THE "HOLY OF 
HOLIES" OR INNER CONSCIOUSNESS OF CRE- 
ATIVE PRINCIPLE AND WHICH HOLDS 
THOUGHT TO THESE PRINCIPLES, 



The Ankh Is probably the most Important symbol In the cult of old Egypt. It It 
designed to draw attention to the ELEMENTS OF NATURE'S ACTIVITY, which the 
mind must know before It can put thought to reasonable use. It symbolizes the ele- 
mentary consciousness of that which Is UNIVERSAL AND INDIVIDUAL In nature's 
activity and which in the hand or doing-power of the CREATIVE GENIUS OR GENIUS 
OF EVOLUTION becomes converted into all kinds of special consciousness. 

The Egyptian Ankh takes the place of the Christian anchor symbol and St. Peter's 
keys, being the means to enter the workshop of nature and to hold thought to the causes 
of evolution. 

The Ankh seems to be a combination of the Chinese chou-slgn, which consists of 
thunderbolt and arrow of principles. .All cults have recognized the necessity of holding 
thought to the consciousness of life and to the active causes of evolution, usually called 
creative causes; and all have employed symbols for that purpose. 

The Ankh consists of four distinct parts: 

1st. The horseshoe-bent, which refers to THAT WHICH CARRIES TOGETHER 
(sympheromenon, in and about ferment and digest centers. 

2nd. The cross bars, referring to THAT WHICH CARRIES APART (diaphero- 
menon) and penetrates all things. 

3rd, The handle, which signifies that it represents a means of the individual to- 
order-setting character-power in the hand of man, as in that of the genius of creation, to 
sustain the order of life and to work In the way of evolution. 

4th. The mythical animal perched on the horseshoe-bent represents the fundamental 
principles of life and of death, as extending themselves Into the organic workings of 
life and into the civilizing purpose. 

With the knowledge of these four features of activity, all higher education must 
begin i n order to evolve reasoning and character-power. 

197 



in the conversion of natural intelligence into acquired intellectu- 
ality; in fact, they do not even know that intellectuality is develop- 
ed out of natural intelligence, much less the "how" and "why" of 
this development. The modern world is misled by education, and 
made to return to the unreasonable practices of past ages. It is 
growing richer and stronger by better exercise of sense, but it is 
not growing more truthful, characterful or reasonable; it is grow- 
ing in the way of fatal relationship — of ill-will between man and 
man — and faculty education and irrational enlightenment are the 
causes of it all. If the World-process were widely known in all 
its inwardness, the prevailing ideas of truth, virtue and justice 
would appear rather as delusive shadows than as truthful lights to 
guide the conduct of man. 

The logical or illogical training of the mind has much to do 
with knowing and guessing. 

WHAT IS LOGIC? 

The young American, who has studied logic and rhetoric in 
College, or our home-made intellectuals, who have read Herbert 
Spencer, imagine that they know all about logic. As a matter of 
fact, they have not yet learned the first principles concerning it. 




ILLUSTRATION 58. 

FATAL RELATIONSHIP, AS UN- 
DERSTOOD IN ANCIENT ASSYRIA 
(after Rawlinson). 

Claw-footed, like the bird of prey; 
lion-headed, like the king of animals 
in the desert;war to the knife in his 
civilizing endeavors, stands the man 
by relative knowledge enlightened, 
opposed to his fellow men. 

The fatal predominance of the work of Special Sense in civilization inevitably re- 
sults in placing the individual under conditions of fatal relationship. 

The "earth-lions," the thinkers in the way of earth-born, death-going sense and 
thought, confront each other with deadly intent, because they have failed to develop 
their natural understanding of Fact, and for this reason they are depicted claw-footed. 
Having failed in development of understanding, they have failed to evolve human free- 
agency character and reasoning and determining powers, and therefore they are de- 
picted lion-headed. 

Th dogma of the relativity of knowledge, upon which the sensible thinkers at all 
times have built their intellectual systems for the enlightenment and control of civiliza- 
tion, as they do now, makes for fatal relationship and war to the knife, notwithstanding 
all peace-talk in which it may disguise itself. 

19S 



Spencer wrote much about fundamental principles, but he did not 
know anything about them; he only guessed at them and expressed 
himself in positive ideas with regard to them. His positiveriess 
deludes the superficial student, and causes him to accept the pre- 
tentious appearance for the real thing. Spencer's ideas of first 
principles are as far from the truth as is the Equator from the 
Poles. 

The modern universities pretend to teach logic; they call their 
conventional methods of thinking " logical," but the so-called logic 
which they teach is of the syllogistic kind, and syllogizing differs 
from thinking logically as shadows cast across a field of light dif- 
fer from the things that cast them. 

If the modern university could train the mind to think logic- 
ally, then it would teach Fact-knowing and not merely theorizing 
and categorizing, and then there could be no further conflict be- 
tween science and religion, nor any further conflict regarding 
matters of fact. The study of logic should bring the thinking and 
speaking faculties of the mind in line with the study of those dou- 
ble-active, productive and destructive principles which govern all 
changes in the process of nature, the changes which can be prop- 
erly called FACT, that is, acts of nature as they are in themselves 
and as they primarily and intuitively arise in the living conscious- 
ness of man. 

There are many Facts which do not so arise, and which still 
concern acts of nature, for instance, those Facts which arise in 
special sensation and which are really aspects of FACT; 
and then there are still other facts which are only acts 
of thought and which do not stand connected in any way 
with the creative principles, active in the process of na- 
ture. It is with these other kinds of facts that syllogizing and 
categorizing thought concern themselves. The logic which deals 
with those FACTS which are acts of nature, is as unknown to the 
modern university as is the logos in the theological seminaries. 
All kinds of ideas are taught as truths in regard to these twins, 
logic and logos, but the FACTS concerning them remain unknown. 

THE LOGOS. 

The logos is that in the way of speaking which logic is in the 
way of thinking; it is the expression of the to-order-setting power 

199 



inrthe-process of nature, and as such an expression, it holds to the 
principles which govern the procedures of life and of death. In 
order that the mind may be able to so hold to principles, it must 
have some consciousness of them. This consciousness is inherent 
in all life; it is the dim and undefined guiding-thread of natural 
intelligence, which controls the determining power in the indi- 
vidual animal, and causes the animal to do the right thing at the 
right time to preserve its own life and that of its species. But man 
is not a mere animal, he does not act by mere intelligence only. 
His natural intelligence has been largely converted into word- 
vested intellectuality. He acts by intellectual deliberation and de- 
termination. His natural impulses, appetites, tendencies and ca- 
pacities have, by use of language, been brought under the control 
of intellectual powers. Spoken Thought and Speaking Thought 
are the two elementary characters in these powers. The one speaks 
primarily from the Living and Feeling Self, the other from the 

ILLUSTRATION 59. 




THE HOLY GHOST IN ANCIENT AMERICA, AS AN ANALYSIS OF MAN'S MENTAL 

POWERS. 

SPOKEN THOUGHT and SPEAKING THOUGHT, in the above ideogram appear 
as unified in the intellectualized determining power of man. 

Who knows what the Ancient Americans thought about the Holy Ghost, if they 
had any idea of it at all. Well, they certainly had a very definite idea of it, and a very 
defiinite way of expressing it. Their ideas did not differ materially from those of any 
other race or civilized nations. Their ideagrams tell the same story, but they tell it 
plainer than do most of the many Holy Ghost ideograms. 

THE OLD MAN GENIUS OF SPOKEN THOUGHT speaks intuitively of the prin- 
ciples of life and of death, for these principles arise in his immediate consciousness of 
life, in his feelings, and to these he gives voice. 

THE BOY GENIUS OF SPEAKING THOUGHT speaks by "experience" from 
without of the principles within. Thus the one speaks as an evangelical character; the 
other an apostolical character; and since both speak in accordance with the same 
principles, or identically of them, they are ONE in mind with these principles; they 
caifie >tp a!n' agreement in their opposite way of thinking; their minds meet, and they 

200 



Thinking Ego. They are what antiquity knew as the Old-man- 
genius of Spoken Thought and the Boy-genius of Speaking 
Thought, and in the workings of the intellectualized mind, these 
two genii find more or less uncertain unification and at-one-making 
in the free-agency character of civilized man, whether that char- 
acter be at a high or low stage of evolution. 

Civilized man, in all his work of thinking, speaking and de- 
termining, acts as more or less of a free-agent. He has more or 
less power of mind to adhere to creative principles, active in the 
process of nature, or to deviate from them. If he uses his faculties 

become ONE in course of their endeavor, by virtue of their intellectualized determining 
power. If their endeavor falls in line with the to-order-setting power in the work of 
creation, then they form a healthful or sacred Tri-unity. 

Spoken Thought connects itself with religious sentiment, intuitions and endeavor, 
while Speaking Thought connects itself with the scientific bent of mind. ..If these two 
sides in the public mind become unified in the way of Knowledge and determination, 
then civilized life may come under the influence of truly healthful, intellectuality — Holy 
Ghost intellectuality, according to the above ideogram. 

This ideogram says much more than here mentioned: I have said something 
about this in "Errors of Thought." I will have much more to say of the subject which 
it represents elsewhere. What I have said here is enough for the present purpose of 
illustrating the Tri-unity of consciousness in the human mind. 

ILLUSTRATION 60. 




AN EGYPTIAN CONCEPTION OF THE HOLY GHOST. 
In order to show that the idea of Holy Ghost has not always been a matter of 
superstitious and meaningless fancy I produce an Ancient Egyptian ideogram of it, 
which says virtually, if not verbally. Whether you think intuitively from your self- 
consciousness outward, as does father Kneph, or whether you think circumspectively 
from intellectually prepared ground toward the within, as does Horos Harmarches, al- 
ways remember that nature is double-active and characterful, and that all products of 
thought must find at-one-making in active principles of life. 

The double crown and the double feather on the two heads, and the connection of 
these with the Scarab make a tri-unity. 

There is a long story to this subject. 

The tri-unity of to-order-setting power in the world-process, consisting of Father, 
or old-man genius, of Son or logos, and of Holy Ghost, or intellectual periechon, was, 
known to the Egyptian, before it found its way in Christian theology to become 
unknown. This trinity of mental energy was probably known long before the earliest 
Egyptians came into existence. 

201 



of thought and speech in naturally logical ways, then he follows 
the principles of the to-order-setting power in the process of na- 
ture, and he himself becomes a to-order-setting power in civiliza- 
tion, a truly free agent of the causes to which he owes his existence 
and well-being. But in order to be able to use his faculties of 

ILLUSTRATION 61. ILLUSTRATION 62. 





THE LION KILIN, representative of The MOUNTAIN SHEEP KILIN, 

the RELATIVE PRINCIPLES of pro- representative of the RECIPROCAL 

. • i j xi. oirKiorr PRINCIPLES of procedure in ever- 

cedure in special, death-gomg SENSE |ivjng REASON of P Cr eation or evolu- 

by means of which life adapts itself to tion, by which life regenerates and 
its environment. perpetuates itself. 

PRINCIPLES OF PROCEDURE, AND THE LAW OF EVIDENCE IN ANCIENT 

ART AND STORY. 

PRINCIPLES OF PROCEDURE IN NATURE AND CIVILIZATION DIVIDE 
THEMSELVES INTO THOSE OF LIFE SUSTAINING RECIPROCITY AND THOSE 
OF DEATH-GOING RELATIVITY. 

THE REASON OF LIVING PERPETUALS ITSELF IN THE SPECIES AND IN 
WORLD-WIDE WAYS. THE FACULTIES OF SENSE DIE WITH THE INDIVIDUAL. 

THE STUDY OF THE DIFFERENCE BETWEEN RECIPROCITY AND RELA- 
TIVITY MUST BEGIN BY DISTINGUISHING THE DIFFERENCE BETWEEN THE 
PROCEDURES OF SENSE AND THE PROCEDURES OF REASON. THE LAW OF 
EVIDENCE HAS ITS FOOTING IN THE CONSCIOUSNESS OF THIS DIFFERENCE. 

THE UNIFICATION OF THESE TWO DIFFERENT PROCEDURES IN SELF- 
CONSCOUSNESS EVOLVES THE LIVING CRITERION OF CERTITUDE. 

The mind, which wants to profit in both, the sensible and the reasonable ways by 
its observations and experiences, must bring itself to a point where it can distinguish 
the two kinds of procedures, their going apart and their coming together in the cross- 
ing-point within the to-order-setting character. 

The facts concerning the LAW OF EVIDENCE and the possibility of evolving a 
LIVING CRITERION OF CERTITUDE are never considered by modern learning. 
These facts must be known before the mind can even begin to rationally evolve Free- 
agency powers. 

Modern scientists have much to say about their systems of observations and ex- 
perience; but none have ever been able to draw reasonable conclusions, from either 
observations or experiences by means of their systems All the conclusions so drawn 
are more or less sensible. None can lay any claim to reasonableness. 

REASONABLENESS DOES NOT ENTER INTO THE LOGIC OF SCIENCE, but it 
is an indispensible factor in social life. 

In order to make the law of evidence clear to the thinking mind, the ancient 
Chinese distinguished the procedures of Reason from the proceedings of Sense by two 
Kilins, the lion-kilin for the procedures of Sense, and the mountain-sheep-kilin for the 
procedures of Reason. 

202 



thought and language in naturally logical ways, he must under- 
stand, comprehend and explicitly know the creative principles in 
the chain of natural causation. The dim consciousness of these 
principles in the undercurrents of his natural intelligence does not 
serve him as it serves the animal. He deos not act as does the ani- 
mal, in response to natural promptings; he acts as something of a 
free-agent, since his mind has been brought under the influence of 
thought and language, and in order to so act successfully, he must 
convert the dim consciousness of principles, given in natural in- 
telligence, into explicit thought and word-knowledge. If he does 
not do this well, then his free-agency powers will serve him badly. 
In order to do this well, he must learn to analyse his own living 
consciousness, in connection with his own self-conscious determin- 
ing character; he must learn what he does not now know ; he must 

The stories told about these Kilins were intended to elucidate the difference in pro- 
cedures of Sense from those of Reason to the self-conscious mind; they were told in 
ways which made these elucidations of practical value in social life. It would be. 
difficult to retell them in a way, which would make them of value to our civilization; 
especially while the public mind is not open to give the subject any thought, being 
convinced that it already knows all it needs to know on the subject of evidence. 

The Egyptians analyzed the civilizing purpose in accordance with the three strands 
in the chain of natural causation and the mental powers representative of these strands 
— the three Mental Kingdoms, Character-height, Depth of Inner Sense or Ever-living 
Reason, and Extent of Special Sense. 

A hundred years of studious effort, at the present rate of intellectual advance- 
ment, could hardly bring the public mind to a stage of development, where it could 
distinguish THE RELATIVE WORKINGS OF SENSE from the RECIPROCAL WORK- 
INGS OF REASON; and it would certainly require a much longer time to harmonize 
the workings of Sense with those of Reason, in living self-consciousness, so as to make 
intellectual development a truly healthful factor in civilized life. 

The scholars of ancient China said that it took their race 3000 years to evolve the 
full knowledge of the causes of evolution; and these causes must be known before the 
Law of Evidence can be understood or a living criterion of certitude can be evolved. 

The ancient Egyptians depicted the same procedures of Sense and Reason from 
the view point of the CIVILIZING PURPOSE. 



ILLUSTRATION 64. 



ILLUSTRATION 63. 



ILLUSTRATION 65. 




This purpose they represented by three Bulls, Apis, Pakis and Mnevis to correspond 

203 



learn to see how the work of life and of death is carried along 
through ages. 

Character-power does the vital, to-order-setting work through- 
out the process of nature and human nature, and character-power 
in the intellectualized mind can do similar work in civilization, but 
it can do it only if it follows the plan and organizing principles of 
creation — it can bring civilization back into the way of healthful 
evolution. But it can do this only if it come to understand, corn- 
to their ideas of Height, Extent and Depth. They evidently founded their educational 
system on the ideas that good intentions must be made to furnish the impetus to the 
right and reasonable use of all means to the end of living. Their endeavor to drawi 
attention to the necessity, that Good Intentions and Good Will must be made to sup- 
port the civiliving purpose, stand out everywhere in their educational iconography. 

The procedures which should be pursued to make Good Intentions fruitful of results 
aimed at, they depicted in many ways which concerned the LOGIC OF PURPOSE. 

Ancient Egypt aimed to educate its people by use of ideograms. The Egyptian 
iconography is virtually a full illustration of the Great Learning and of the Fu-hsi 
School in Ancient China The ups and downs, in the way of physical, mental and in- 
tellectual evolution, are depicted in procedure-lines from the view point of immediate 
consciousness of causation. 

Pictograms, concerning principles of procedure make up the bulk of educational 
designs of earlier Egypt. 

Egypt, 6000 years ago, knew more than did Egypt 5000 years ago. And Egypt 
2000 years ago knew next to nothing of that which old Egypt had known and had 
labored to bequeath to the world for all time, as knowledge indispensible to making of 
tho work of civilization an enduring success. 

Egypt, long before the days of Moses, had fallen into intellectual degeneracy. The 
meaning of its iconography had been lost to both the people and their hierarchal lead- 
ers, but the healthful effect of the original training of mind survived in the civilizing 
instinct and made Egyptian civilization one of long endurance, second only to that of 
China. 

The ancient Egyptian seem to have been most thorough scholars of the practical 
type. The knowledge of creative principles seems to have been the A. B. C. of their 
learning. With this knowledge all their ideograms stand connected; and in fact 
these ideograms furnish complete illustrations to the knowledge of the world-process, 
practically applied to the process of civilization. 

It seems strange that this comprehensive knowledge should have been lost to the 
world, only because alphabetical sense-development took the place of the pictographic 
development of the Reasoning powers. But evidently the BULLS OF GOOD PURPOSE 
AND INTENTIONS proceeded the SERPENT OF ABSTRACT INTELLECTUALLY, in 
making a failure of the work of civilization. The knowledge of the LAW OF EVI* 
DENCE became lost with the meaning of the ideograms which depicted it. The LIV- 
ING CRITERION OF CERTITUDE did not survive in the civilized minds of ancient 
Egypt; it went into oblivion, as it also did in the Hebrew mind, after the reign of'the 
Mythical King Solomon. Yet the causes of its evolution are fully depicted in Egyptian 
ideograms, and fully elucidated in alphabetical writings, known as biblical stories and 
other myths 

What a lot of trash our learned thinkers tell the world about both these remnants 
of old time knowledge! , 

The Egyptians, at one time, evidently had been expert educators of the public 
mind. They had known how to bring the people in the right way of thinking, speaking 
and determining. They employed ways and means to make anybody realize the dif- 
ference between RECIPROCAL PRINCIPLES of social interaction and RELATIVE 

204 



prehend and explicitly know the principles of creation by analysis 

of its own consciousness and the self-conscious will-power. It 

must learn to bring its own determing-power into harmony with 

the world-prevading principles of life and death in order to do 

truly reasonable and healthful work in civilization. Therefore 

said Herakleitos: "I seek myself" (in the eternal chain of natural 

causation). 

CREATIVE PRINCIPLES. 

To arrive at a knowledge of creative principles, then, it is 

necessary to analyse the workings of the human mind. Before the 

mind can know what is going on outside of itself, it must know 

PRINCIPLES of counteraction. They had been able to make clear the PRINCIPLES 
OF PROCEDURE which sustained the healthful evolution of civilized life, as well as 
those which disturbed its order. They had been able to make the Law of Evidence so 
clear that a child could see why and how social conditions are produced by principles 
of procedure, purused by the government and by the social factions, working under the 
government. 

It is a question whether the modern mind can be made to realize that all its rela- 
tively true ideas must be brought into connection with the REASON IN ALL THINGS 
i. e. with the reciprocal principles with sustain the order of organic life, and with the. 
relative principles which fit organic life into its environment. And all this early Egypt 
had once known. 

At the present status of the public mind, it would require a volumne of explanation 
to make clear the fact that ideas of life must be formed in accordance with the prin- 
ciples of procedure, which produce and sustain the order of Life in the process of 
nature, and that these principles must be studied to become explicitly known, so that 
ideas can be formed accordingly. Causes must be made known, so that the thinking 
mind can connect its ideas of conditions, experiences, and observations with them. 

Making causes thoroughly known is a matter of intellectual digestion of ideas, con- 
cerning conditions, observations and experiences. 

The relative ideas, which the modern mind knows, need to be subjected to COMMON 
SENSE DIGESTION, by connecting them, in the way of thinking, with universal fea- 
tures of causation, i. e., with the reciprocal and relative principles of Life and Death. 
And the products of COMMON SENSE DIGESTION must be RE-DIGESTED in the Way 
of NATIVE REASON, by connecting them with the three Individual phases of causation: 
Height, Extent, and Depth, in order to prepare them for the work of self-conscious de- 
terminations in civilized life. These assertions are hints at the now unknown proce- 
dures of the LOGIC OF LIFE, OF ORGANIZATION AND OF ADJUDICATION, which 
the authors of sacred writings aimed to explain. 

AN ASSYRIAN IDEOGRAM OF 
PRINCIPLES OF PROCEDURE. 
Reason and Sense, or Inner Common 
Sense and Outer Special Sense, are 
here represented as twins by two rum- 
inating animals with one horn each. 
The animals proceed alternatinoly, one 
ahead of the other. Ruminating ani- 
mals are evidently chosen because the 
Assyrians knew well that all proced- 
ures in the workings of life, mind and 
thought are digestive, and all evidence 
is a matter of ruminating or re-diges- 
tion. See the Universal Kitcken of 
Assyria, Illustration 52. 

The two heads of one horned cattle, (III. 66) moving through or carrying along 



ILLUSTRATION 66. 




what is going on within it. To know, in this case, as in all other 
cases, means to convert the consciousness of life into the word- 
vested consciousness of thought. Only the word-vested conscious- 
ness of thought is explicit knowledge. All other consciousness is 
merely a matter of undefined natural intelligence — raw material of 
knowledge. The word-vested knowledge is true only to the con- 
sciousness of life if it is evolved and developed in accordance with 
creative principles. The mind cannot be a successful organizer of 
civilization if its thinking" and speaking faculties are not evolved 
in truly organic ways and in accordance with organic principles ; 
for these principles govern the life and death-going procedures at 
all times. 

Most of the sacred writings make the logos (oum, honover, 

symbols of organic branch-development, indicate the way in which Sense may serve the 
Work of Reason, by holding to the civilizing purpose, and through it to fundamental 
principles of Living and Dying, according to ideas of ancient Assysia. 

If the Law of Evidence could be made known to the public mind, it would quickly 
understand why the LOGIC OF ADJUDICATION should be made the governing prin- 
ciples in the civilized life, and not the Logic of relative truth, which now deludes all 
Christian civilizations. 

All this may appear as far-fetched; but a very little practical illustrations would 
open anybody's eyes to the ACTIVE CAUSES in the march of our civilization. No one 
gives any thought to these causes at present. Yet the future of our civilization is de- 
termined by the development of these now active, but unobservd, causes. The work- 
ings of these causes everybody would understand, if our theologians, philologist and 
archeologists understood their business well enough to read and render the old-time 
elucidations of the principles, which govern the mental digestion of evidences, and 
which made the Law of Evidence the property of the educated mind, so that it cannot 
be deceived by hallow talk. 




ILLUSTRATION 67. 

CHINESE IDEOGRAM OF DISCERN- 
MENT OF PRINCIPLES OF PROCED- 
URE. THE ANCIENT CHINESE 
KNEW THAT ALL THE WORK OF 
NATURE WAS DONE BY FERMENT 
AND DIGEST-CENTERS, UNDER CON- 
TROL OF UNIVERSAL RADIO-AC- 
TIVE CONSCIOUS ENERGY, WHICH 
THEY CALLED "SHANG-TI," THE 
UNIVERSAL TO-ORDER-SETTING 
POWER — GOD, OUR THEOLOGIANS 
WOULD SAY. 



The DRAGON OF DISCERNMENT looks at the Tai-kih, the original digest-center 
and active cause of evolution, and it instantaneous distinguishes truth-telling from 
"hallow talk", as the Chinese call all word-spun theories. 

Principles of procedure in life or death circle through the cyclic-counterprocedures 
of opposed forces (Yang-yin). All the work of life is done in digest-centers. All ideas 
which do not fall in line with these facts are not true to life, from the Chinese point of 
view, and that view-point is correctly taken. 

206 



etc.) that is, the character of organic language, the active cause of 
using thought logically, of following the principles of creation, 
first, through analysis of mind, and then throughout the entire 
chain of causation in the World-process. This view of fact makes 
logic appear as the younger brother of the logos; it makes the 
thinking faculties depend on the speaking powers. This view of 
Fact is true, from the point of the Thinking Ego, but from the 
point of the Living and Feeling Self, the to-order-setting power 
of language itself depends on the to-order-setting power in the 
process of nature, for from that point of view language hints only 
at living consciousness. 

PRINCIPLES OF PROCEDURE and the LAW OF EVIDENCE are much easier 
studied by means of ideograms and mythical stories than by learned essay. Our learned 
thinkers, and, in fact, all philosophers, have struggled in vain to elucidate the workings 
of mental and intellectual power. They have never come to a point where they could 
distinguish mind from thought — the consciousness of life from the consciousness of 
word-vested ideas. 

Nothing whatever is known of the Law of Evidence. Very little, if anything, is 
known of the influence which mind and thought exert on favorable or unfavorable condi- 
tions in social life. 

The study of modern psychology deals with absurd ideas vested in high-sounding 
but hollow talk. The law of evidence being unknown, the mind gets confused in working 
with its own ideas. 

ILLUSTRATION 68. 

THE CREST OF ANCIENT JAPAN. 
THE PRINCIPLES OF INTUITIVE 
REASON AND OF ACQUIRED SENSE 
ARE SYMBOLICALLY REPRESENT- 
ED BY TWO KIRINS, POSED IN AT- 
TENTIVE ATTITUDE BY THE SIDES 
OF THE ROYAL CROWN AND IN- 
SIGNIA. 

Antiguity usually symbolized the principles of procedure in life and death by 
mythical animals standing on three legs and holding up the fourth, like a pointer holds 
up its paw. 

The Chinese Kilin is one of these mythical animals denoting principles of proced- 
ure; the Christian "Lamb of God, which taketh away the sins of the world," is another.. 

In the above crest the mythical KILINS or KIRINS of ancient Japan appear as 
representing the procedures of immortal Reason and of mortal Sense in support of the 
national life of the Japanese people. 

The mountain-sheep KIRIN represents the principles of reciprocal Reason and of 
Life's unending procedures; the LION-KIRIN represent the principles of relative Sense 
and of death-going procedures. 

The Crown and perhaps the Emperor enters as a to-order-setting power between 
these two principles of procedure to do the determining work in the evolution of civiliza- 
tion; even as the Genius of Creation, does the to-order-setting work in the elementary 
process of nature. 

This crest is here pro a uced only to impress the subject of principles upon the 
mind. For that purpose a fuller explanation is not just now needed. 

207 




The causes of mental and social evolution can be viewed from 
either side with equal effect, so long as both sides are unified in 
the free-agency character, for it is just as true that the thinking 
faculties have to-order-setting tendencies, which can ripen into 
capacities, as it is true that the organically evolved powers of 
speech have to-order-setting powers. The Old-man-genius, 

which speaks from the side of natural intelligence, can 
evolve to-order-setting powers as well as the Boy-genius, 
who speaks from the side of the thinking consciousness, 
but of course these two genii must be unified in the 
free-agency determining power, as explained in the above 
American ideogram. Language must retain its diatheke 
character, its power to connect the living and feeling conscious- 
ness, inherent in life, with the superstructural thinking conscious- 
ness, intellectually raised above the level of animal life. The 
polytheistic, heathenish views of character-powers are just as true 
to Fact as is the monotheistic view, in fact, both views rest on the 
same analysis of consciousness. All recognize the creative princi- 
ples and the to-order-setting power in the three processes, the pro- 
cess of nature, the intellectualizing process of thought and lan- 
guage, and the process of civilization. 

Logic and logos can be considered as either twins or as elder 
and younger brothers. Antiquity did both in its prosopopeia- 
system of depicting thought and language in connection with the 
parent-power of living', i. e. the world-wide consciousness, in indi- 
vidual character-power concentrated. 

Logical only is that use of thought which employs language 
so as to hold the determining power to the to-order-setting prin- 
ciples in the eternal chain of natural causation — to the principles 
of life and of death — for there is nothing else in existence save that 
which is brougth forth by changeful character-powers in their 
procedures of life and of death. All existing things partake in 
these procedures. 

Only the logical use of language can evolve intellectually true 
pictures of cause and consequence in nature's activity, and that 
work of thought which can so logically proceed cannot use the 
auxiliary verb "to be" in forming any of its conclusions. To elu- 
cidate the reason why the auxiliary verb "to be" cannot serve in 
forming logical conclusions of thought would carry us too far into 
the subject of dialectics, and awa)' from our present purpose. 

208 



THE WORLD-PROCESS AS IT MAY BE SEEN FROM THE 
STANDPOINT OF THE MODERN EVOLUTIONIST. 

The Darwinian idea of evolution and its later development 
are products of fragmentary and abstract aspects and conceptions 
of fact. The modern knowledge of evolution is based solely upon 
sensible, surface-aspects of fact. It contains only about twelve 
per cent of truth. This percentage is made to stand for the whole 
fact of evolution, and approximately for all that which is knowable 
of the process of life in nature. The shortcomings of the modern 
knowledge of evolution may be summed up as follows: 

First: No evolution ever takes place without involution. The 
evolution of special organic powers is always accompanied by 
involution of seed-energy, and this involution is totally ignored 
by modern evolutionists. 

In order to fully realize this first shortcoming in the present 
knowledge of evolution we must take an extended view of unob- 
served facts. 

All life is organic. All organic diversity originates in seed- 
energy and reproduces seed-energy. There is an up and down to 
all life ; and there are right and left sides to it also. Death works 
by the sides of life. 

To think out just how and why life works as it does, will ap- 
pear difficult for a time; thinking out means objective thinking 
which no historic mind has done and which therefore calls on the 
atrophied faculties of thought for revival from a rest of 6,000 
years. Microscopic illustrations, when put into connection with 
old-time ideograms, will help to overcome all difficulties in the 
way of knowing life's inwardness. A little ideogram of 24 lines 
can tell more than volumes of words ; but with words we must 
begin, because the modern mind is not used to reading ideograms. 
May no reader be discouraged because the following pages appear 
to be a hard study. 

It cannot be difficult to realize* that all life is of organic struc- 
ture. There is no non-orgfanic individuality living anywhere. 

To my mind the entire process of life appears to be a simple one, for the reason 
that I have come to know it by means of the aphonic sign-language which appeals to 
the mind through the eye, and which presents all of the eight changes taking place 
within radio-active digest-centers at the same time, and in their connection with the 
corresponding outer changes. 

While the process of life is easily knowable through the eye, it is extremely diffi- 
cult to explain it by alphabetical means, which appeal to the mind through the ear; FOR 
THESE APPEALS REVERSE THE NATURAL WORKING ORDER OF THE MIND— 
the order of nourishing the mind. The MIND works naturally from the oneness of its 
own inwardness, toward the multitudinous outwardness, while alphabetical THOUGHT 
works from the multitudinous outwardness, toward a, to it, unknown inwardness. The 

209 



All organic structures are built up of, what appears to be, 
individual cells greatly diversified in special ways. This fact is 
now well known to all biologists; but it is known only in its outer 
appearance and workings; it is not known in its inwardness; in the 
how and why of its activity. This how and why is what we must 
bring ourselves to know in order to know FACTS and not merely 
some aspects of facts; and in order to do away with theorizing 
about active causes. 

THE UNITY AND DIVERSITY OF NUCLEOLUS AND CENTROSOME. 

There are two distinct, we might say individual, but insepar- 
able harmonizing and to-order-setting powers active in the process 
of life. These powers make this process one of evolution and invo- 
lution. They interact reciprocally in both the mind-making and 
body-making procedures. They act with alternating predomi- 
nance and subservience in every digest-center; they are vested in 
the nucleolus and in the centrosome. Perhaps these two powers 
had better be considered as two factors of one power. These two 
factors in the digest-center determine the counter-procedures in all 
evolution of bodily and mental powers and in all involution of seed- 

products of this alphabetical work are not digestible in the way of life — of Common 
Sense or of Native Reason. Remember the mythical subject of Mosaics: OIKOS 
ASAROTOS. (See Illustration and Exp. in GOD SHAM.) 

In fact, evolution and involution are simultaneous counter-procedures of the one 
life-power; but alphabetical thought cannot so represent these counter procedures. It 
can only deal with one procedure in one sentence, and it cannot even do this one-sided 
work in a way which is true to Fact. 

Or again, in fact, evolution and involution csnter about radio-active digest-centers, 
in eight-fold procedures. This eight-foldness, single active, grammatical thought cannot 
follow; it can only present it in piecemeal ways to the thinking mind; and the alpha- 
betically thinking mind cannot put the piecemeal work into living harmony. It cannot 
think objectively and comprehensively. Therefore it cannot master the subject of 
biology, unless it realizes its own short-comings and those of alphabetical language. 

The aphonic sign-language works comprehensively, as does life; it works in the 
reverse way to that of grammatical, analytic language; it works as does the eye, and 
not as does the alphabetically trained ear. 

By aphonic signs the process of life and death is easily made knowable; but the 
modern mind has no knowledge of the aphonic sign-language; it only knows alphabets, 
and by means of these it must struggle toward Fact-Knowing. 

I know the process of life and death through my acquaintance with aphonic sign- 
language, and I doubt whether it can be made known by alphabetical means. If any 
reader should master the subject, he may possibly find alphabetical ways of presenting 
it in better terms than those which I employ; for he knows how my words have affected 
his mind, and what was left unsaid that might have presented the subject in more intelli- 
gible ways. He has experienced the influence of words on his mind, regarding this 
subject, while I have not had this experience — not having studied the subject by words. 
At all events, the subject of biology is a study into which but few minds will ever be 
able to penetrate by alphabetical means. 

210 



energy and dismemberment of bodily and mental organs. While 
the one factor makes for evolution or development of the organic 
body and its senses, the other factor makes for that of character 
power and seed-energy. 

The character-power in cell-life, as well as in the entire 
organic body, is always double-active; it always acts through both 
nucleolus and centrosome, and so acting it always divides itself, to 
build up organic tissue and organic seed-going character-power. 

All life is an organization of digest-centers. There are no 
single, independent, non-organic digest-centers anywhere in 
existence. All digest-centers live in organic communities, known 
as cells or corpuscles. All act not only through their own nucleo- 
lus and centrosome, but also through those of the entire organic 
cell, and so acting, they interact with other digest-centers within 
and without the cell. This interaction proceeds in reciprocal 
principles within, but it has its counter-procedure in a relative 
counteraction without, as explained in Chinese cosmogony. 




ILLUSTRATION 70. 



EGG OF TOXOPNEUSTES. Illustration to cell-life, after Wilson. 

The illustration represents the greatly magnified egg of a Toxopneustes. It may 
serve to illustrate the constituents of cell-life. 

An egg is virtually nothing else but a family of digest-centers, as is every cell of 
life. 

All digest-centers work on the same principles, they work in the egg as they do in 
the cell, although the former produce results apparently opposite to the latter, namely 
seed-energy and not bodily diversified organic tissue; but the seed-energy in its turn 
reproduces the organic tissue, on which the digest-centers in the egg had drawn for 
their sustenance and work. 

In the body of the egg appears the nucleus (1) and the nucleolus (2) and innumer- 
able little digest-centers, which seem separated from each other by small spaces indi- 
cated by the dotted division lines. No collective body-building centrosome appears 
because in the formation of seed-energy, body-building is minor work, and therefore the 
centrosome is a minor factor, and its body-building activity is not apparent. 

The little fields within the dotted division lines may not be individual digest-centers, 
they may still be families of digest-centers, but they differ from the finer granulated 
digest-centers, which make up the nucleus. 

All the three main parts of this cell, its body, nucleus and nucleolus, are composed 
of minor digest-centers, and each of these digest-centers has a nucleus and centrosome 

211 



All so-called individual cells are composed of co-operative 
digest-centers. Cells are communities of digest-centers — families 
of digest-centers which by further evolution of digest-powers and 
by further organization form states of digest-centers; that is, 
bodily organs for re-digestion of nourishment to sustain the higher 
bodily and mental faculties and powers. 

The pancreas, for instance, is such a State produced by or- 
ganization of families of re-digestive digest-centers. 

All digest-centers are bi-axial; all have a bi-polar nucleolus 
and a bi-polar centrosome, and hence all have four poles of activity 
and passivity, like those of the larger community-cells which may 
be seen by microscope. The polar activity works alternatingly, 
ingesting and egesting. 

In digest-centers is done all the work of life's evolution and 
involution and of development and envelopment. 

of its own; not only presumably, but actually, as we will see in the later chapters on 
Chinese cosmogony. 

The digest-centers in the three parts of the cell, here shown, occupy three dif- 
ferent stages of evolution. The lowest stage is in the main body of the cell, the next 
higher in the nucleus and the highest in the nucleolus. The digest-centers in the 
low stage prepare food for the re-digestion by diqest center in the higher stages. 

The digestion and re-dige=tion is a matter of assimilating more and more conscious 
energy and of eliminating bodily substance in the way of moisture by exhalations or 
special provisions, such as vacuoles, or circulation channels near the housings of the 
digest-centers. 

Each digest-center has its housing, which encloses the limits of its radio-activity. 

There are interstices between the housings such as the dotted division lines in the 
illustration seem to indicate, or may actually indicate. Through these interstices cir- 
culates the nourishment and also the refuse in special channels produced by the polar 
activities of the two axes in each digest-center, the axis of the nucleolus and of the 
centrosome. 

This circulation of nourishment and waste in the body of the cell moves in opposite 
directions to that in the nucleus; and the circulation of the one constantly mixes with 
the other, through the housing of the nucleus (3). 

Besides the housing each digest-center is surrounded by its PER1ECH0N, which is 
the specially conscious factor in the digestive work and which moves about the digest- 
center and through the interstices into the "field" surrounding the body of the cell. 

The field at large is the "PERIPHORA"; on it the outer digest-centers of the cell 
draw directly for all their nourishment; the inner ones for part of it only. 

The PERIPHORA and the PERIECHON do not appear in this illustration. The 
latter is never visible; it is, however, perceptible and knowable only by its work, as 
elsewhere explained. 

The housings of minor digest-centers, the interstices and other constituent parts 
of the cell or protoplastic mass, are not always visible, as in the above illustration. 
When not visible, the protoplastic mass is called a syncytium by biologists. This name, 
however, is a misnomer; it indicates only a limitation of the microscopic power, which 
fails to show the all there is. The minor digest-centers in the body of the cell often 
develop themselves into visible nuclei. They form cell-families in the body of the so- 
called cell. All protoplasm is composed of digest-center families. 

The cell, of course, is always spherical in form and not a mathematical plane. 

212 



Life, in all its phases, is a digestion-process. The work of 
determining the entire process of life is done by radio-active con- 
scious energy and character-power in digest-centers. 

If we know what takes place in the digest-center, we know the 
causes of life and of death. 

DIGEST-CENTERS. 

All digest-centers have certain characteristics in common, but 
they have also their own individual character-power and special 
aptitudes. That which all digest centers have in common we 
must know before we can judge their special aptitudes. 

All digest-centers have a radio-active character-power, which 
'•ontrols the assimilation and elimination of nourishment in two 
ways. There is nothing stationary in the life-making process. 
The character-power in all life is double active, and the ways in 
- hich it works are double-track counter-procedures. These coun- 
ter-procedures cross each other in the focus of digestive and radio- 
active character-power, and they move toward and away from this 
focus. The focus is formed by axial intersection of nucleolus and 
centrosome. 



r 


t 




h' 




M 


E-A 


w 


$^ 


L 




ILLUSTRATION 69. 



ILLUSTRATION TO CELL-LIFE. 

All vegetable and animal types of life are organizations of cells; all are built up 
by the two determining character-powers which live in the cell. These two power* 
are vested in the nucleolus and in the centrosome. The latter prepares the special 
means; the former uses the means prepared to do the organizing work. Both, however, 
can do their work only by virtue of their double connection with the local "Periechon" 
and the world-wide field of conscious energy. These two factors in all life are explained 
In the evolution from Tl to Shang-Ti in Chinese cosmogony. 

It is well to remember that the prehistoric Chinese represented cell-life symbol- 
ically, by their Tai-Kih ideogram, and that they knew more about the origin and; 
workings of the constituent parts of life, and in fact of all evolution, than does modern 
Ecience. It is also well to remember that this pre-historic learning had found its way. 

213 



Nucleolus and centrosome act as two axes which cross each 
other in the spherical form of the digest-center. That which ap- 
pears as a focus under the microscope is a pole of the axis. The 
two axes have four poles of outer-activity and four poles of termi- 
nals of inner activity in the crossing point, or focus of digestion. 
The polar activity is not constant, but alternating, by reason of 
changeful counter-procedures to and from the focus of digestion. 
In these alternations, four kinds of assimilation and four kinds of 
elimination succeed each other in certain cyclic order — the alter- 
nations of hunger of satiety. 

to some degree, in the learning and religious beliefs of all great historic civilizations. 

The nucleolus, the center of that digestive power which producss ornanic character- 
power and seed-energy (mind-making energy) also egests a certain conscious energy 
into its environing field. The nucleolus does this egesting, predominantly, at one stage 
of its cyclic development, and at another opposite stage it draws on this field, pre- 
dominantly, i. e., ingests conscious energy. As here depicted, it is in the midway, 
between these two opposite stages of its development. It has just finishd producing the 
cell-string, D, and its powers are beginning to divide themselves as elsewhere shown 
and explained. This stage of development the Greeks called KOROS, satiety, in dis- 
tinction to the opposite stage of hunger and need, CHRESMOSYNE. As the nucleolus 
builds up the cell-string, so do these stages alternate repeatedly. 

The going into satiety is the anados; and the going into need is the kathodos, in 
the cycles of assimilating nourishment and of imparting it to the various digest factors, 
which do the upbuilding of character and body-building within, and to the periphora 
without. 

The principal factors in the up-building of character are the cell-string, D, making for 
seed-energy, and the bioplasm of the nucleus, H, the bodily vestment of the nucleoulus. 
A third factor, of course, is the centrosome; it receives little from the nucleus and gives 
much to it, at the stage shown in the illustration. 

Nucleolus, A, and centrosome, B, interact reciprocally as shown in other illustra- 
tions. Both act within the sphere of the cell's body as axes and not as mere points, as 
all illustrations make it appear. 

The line of greatest activity or axis of the nucleolus intersects that of the centro- 
some at changeful angles, during the cyclic progress of the cell's development. 

All the widely varying structures of the organic bodies of animals and man are 
composed of organic digest-center families. The stomach is not the only digest organ 
In the organic body. Every particle in every living organism has its own digest-power, 
and its own determining radio-activity in this power. The radio-activity forms the 
axes of circulation and of counter circulation. 

In highly organic life, the axis, or line of greatest activity of the nucleolus, mainly 
builds the ganglion fiber, axon, over which the mental energy of the organic body does 
Its work; while the axis of the centrosome builds mainly muscular tissue. 

The centrosome, B, in this illustration appears as approaching the stage of satiety 
within 45 degrees of its fullness. The stages of satiety and hunger, in both centrosome 
and nucleolus, return twice in every cycle of digestive activity. 

The centrosome builds up the protoplasm, C But this building is not done directly 
by the centrosome, B, shown in the cut; it is done by the csntrosomes in the minor, 
digest-centers of the protoplasm which are not here visible. Both the bioplasm of the 
nucleus, H, and the protoplasm, C, the so-called cytoplasm of the outer part of the 
cell, are made up of minute digest-centers and each of these centers has its own centro- 
some and nucleolus. 

214 



POLAR ADJUSTMENT OF DIGEST-CENTERS TO 
ENVIRONMENT. 

In the up and down counter-procedures, digest-power works 
alternatingly toward making special organic power and toward 
making of seed-energy. 

In the lateral or right and left counter-procedures the digest- 
power works from life to death, from death to life. The dead food 
eaten comes to life in the digest-center and something alive in the 
sphere of the digest-activity goes deathward. 

Digestion is a constant process of assimilation and elimination 
in cyclic alternations, which produce organic character and seed- 
energy through the up and down workings of the nucleolus, and ; 
body and sense through the lateral or right and left workings of 
the rentrosome. 

The entire cell is an organic state or community, of which the reciprocally active 
digest-centers and families of digest-centers are the constituents. .Reciprocally active 
means that the lesser digest-centers in the cell-organism nourish the greater and more 
highly evolved digest-centers in the nucleolus and centrosome, and that the former are 
in return nourished by the latter. This return nourishment is largely a sewage redemp- 
tion. 

All the capacities of highly evolved organic types of life have their elementary 
tendencies in the mcst primitive digest-center. The word evolution means the conver- 
tion of primitive tendencies into more or less highly evolved capacities of life and mind. 

The line of greatest activity, or axis of the nucleolus, A, causes its digest-power to 
circulate or cycle from west to east; while the axis of the centrosome, B, causes its 
digest-power to cycle in the opposite direction from east to west; hence the satiety and 
hunger stages of these digest-powers part and meet in the neutral points of the cyclic 
digestion. Self-division of the cell takes place at some of these meeting-points, 
eventually. Counter-cycling is explained later. 

As the two great digest-powers cycle in opposite directions so do they, meeting and 
parting periodically, deal out nourishment to all the digest-centers in the entire cell, and 
so do they bring them into contact with changeful nourishment. 

As the to-order-setting power in all digest-centers is a twofold bi-axial power, 
so is the nourishment needed by all digest-centers of a twofold kind. Both body and 
mind-making power exists in the digest-centers of protoplasm and of bioplasm, but it 
exists in very differently proportioned duality of power. The protoplasm makes mainly 
bodily power and tissue, while the bioplasm, which is largely re-digested protoplasm, 
makes mainly character-power; each in its own way of preparing nourishment for the 
community-centrcsome, B, and nucleolus, A, of the cell-community. 

While these two community-powers in cell-life are nourished by the minor digest- 
centers in the eel I, they in turn provide the digest-enters with nourishmnt and special 
digestive powers; for the interaction between the individual digest-centers of the cell 
and the organizing powers of body and mind vested in nucleolus and centrosome, is of 
reciprocal character; it gives and it receives. 

The stage of development, at which the centrosome, B, appears in the illustration, 
is known as attractive; it is what the Greeks called "sympheromenal," that is, bringing 
together or receiving more than giving. But this SYMPHEROMENAL stage does not 
long remain as shown in the illustration. A quarter turn in the cyclic course of the 
cell's development, or in its digestive procedure, converts the sympheromenal prepon- 
derance in the centrosome's activity into the DIAPHEROMENAL preponderance; and 
this also passes through various changeful stages during its semi-cycle. It makes the 

215 



The nucleolus is a mind-maker in the way of digestion; the 
centrosome is a body-maker. 

The radio-active digest-center, like a cross, has four branches; 
two for evolving mind power, character and seed-energy to per- 
petuate the process of life; and two for developing body and sense 
to deal in death-going ways with the environment. 

(See Ancient American Crosses.) 

The digest-center assimilates something and eliminates some- 
thing, and thereby it grows in body-making and in character- 
making power to a point of fullness or maturity, and to self-divi- 
sion. 

heretofore attractive centrosome a distributing center, as shown in illustration No. 72 
and elsewhere in the various changes of activity in centrosome and in nucleolus. 

It is the DIAPHEROMENAL activity in both centrosome and nucleolus which egests 
certain kinds of conscious energy, the bodily and mental kind, into the PERIECHON. 
But this same DIAPHEROMENAL activity also plays its part in causing self-division of 
the cell, as more fully explained and illustrated in later chapters. 

As the nucleolus surrounds itself by the bioplastic nucleus, so does the centrosome 
surround itself with an improved re-digested protoplastic body. 

The digestive workings in the body of the cell pass through a course of evolution, 
which begins with digestive to-order-setting of elementary stuff, and it leads up, by 
way of repeated re-digestion in the various digest-factors of the cell, to the mind and 
character-making power of the nucleolus. Six stages of re-digestion build up the cell- 
life in the human body, according to antiquity. 

D, the cell-string, is the main factor in the self-division and propagation of the cell. 
It, like all parts of the cell-body, is made up of two kinds of digested stuff. One kind 
of preponderatingly DIAPHEROMENAL capacities, acts as the very mind or character- 
maker; while the other kind of mainly SYMPHEROMENAL capacities acts as the body- 
maker of the character or seed-energy; the cell-string has both bodily tissue and 
character or seed-energy. These two kinds of stuff in the cell-string are known as 
chromatin and achromatin. They are so known for no other reason than that the one 
kind in vegetable cell-life readily absorbs certain color, and the other kind does not. 

The massing together or alignment of the chromatic bodies is called chromosome, 
for no good reason. At its maturity it contains the DIAPHEROMENAL character- 
making-power in form of seed-energy. Working in conjunction with the centrosome, 
part of the cell-string furnishes the seed-energy to the new calls after self-division of 
th old-cell. 

E is the cytoplastic membrane or inner housing of the cell. It encloses the limits 
of the activity of inner digest-centers, working in connection with the centrosome. This 
membrane is built by the cytoplastic digest-centers, and a certain diminished assistance 
is given them by the centrosome. 

K, the outer housing of the cell, is also of joint structure. It is built by the digest- 
centers within the cell and by those in the PERIECHON, which surrounds the cell. 

F, one of the so-called vacuoles in the body of the cell. In the cells of piant life, 
the vacuoles are said to contain watery sap; but all cell-life has similar, though lesser, 
means of storing away both moisture for digestive purposes and for receiving eliminated 
waste. Hence, the vacuoles are probably of two different kinds. Each kind probably 
serves a distinct purpose — one that of storage, and the other that of sewerage. 

Too much water or too little water is equally fatal to the life of the cell, especially 
In animal life. 

216 



The self-division of digest-centers is a propagation of digest- 
centers and a making of more individual and eventually organic 
life-power. 

This going into maturity and into self-division of digest-cen- 
ters is the beginning of going into organic growth and into its 
return to seed energy. 

The individual life-powers, which are made by self-division of 
digest-centers, co-operate; and co-operating they form the organic 
cell or corpuscle, which is visible under the microscope. This cell 
looks like an individual form of elementary life, but it is an or- 
ganic state of digest-centers; and it again has its two axes, that 
of the organic nucleolus and that of the organic centrosome. This 
organic cell-life again grows to organic maturity, and regenerative 
seed-power, just as does the digest-center. This growing again 
results in self-division. It again propagates units or organic life 
which again co-operating, eventually form the organic body of 
vegetable and animal species in a way now well known by appear- 
ance. but by appearance only. 

The regularly educated Chinese physicians have ways of regulating this amount of 
moisture through digestive treatment. They detect its undue variations in pulsation. 
I have seen wonderful effects produced by the digestive treatment of excessive watery 
substance in the various functional digest-centers of the human body, and of conse- 
quent secretions of watery stuff in the parts of the body, for instance in cases of dropsy. 
And I have also been given unquestionable proof that certain abnormal mental states 
produce digestive disorders of the watery kind that is both too much and too little 
moisture in and about the functional digest-centers, or rather organs. I was told by an 
eminent Chinese student of medicine, a Han Lin scholar, that tendencies to catarrhs and 
consumption are favored by too much moisture in digest-centers, and often also the 
undue thirst for liquor. The reduction of temperature in the digest-center, due to the 
presence of too much moisture in them, is said to favor colds, fungus growth, invasion 
of catarrh germs, etc.; and the presence of too much sewerage water in and about 
certain digest-cells is said to produce specific diseases. 

This may be only a theory, but the Chinese consider it a fact; and they certainly 
have much knowledge regarding the work of digestion on the human body. I mention 
this theory here only for the reason that the vacuoles in cell-life, or similar provision 
about it, may serve the double purpose of stoarge and sewerage, and that the bursting 
or extension of one vacuole into the other may prove fatal to the cell by connecting 
sewerage with storage-moisture. If this be a fact, it might prove of importance to 
medical science. 

G is the housing of the nucleus, built by outer and inner digest-powers, and hence 
of a double tissue, but excessively thin; yet it is an evidence of the evolutionary steps 
in digest-power, and of the two different kinds of limited digest-powers. 

I, light-bodies, independently circulating families of re-digestive centers in the 
cytoplasm, probably attending to the functions of the vacuoles. 

The Fu-hsi School, more than 6,000 years ago, and King Wan, its imitator, about 
3,000 years ago, divided the cyclic changes in the digest-center into eight stages, and 
they showed the changeful activity of the three main factors — character-energy from 
PERIPHORA, reasoning-power from nucleolus, and sense-power from centrosome — at 
sach stage by cyclic arrangements of Trigrams. The words used to explain these 



The cell is not the primitive form of life ; the digest-center is 
that form. 

Radio-active, consciously energetic character-power is the first 
cause of life's elementary form, and undergoing changes in the 
way of evolution, it is also the active cause in the double-track way 
of evolution and involution. 

The reason why and the method how the digest-center works 
is not unknowable. It has been known and it can be made known 
again. The mind has powers to follow the first cause in the way of 
evolution. It, itself, h^s passed over this way to its present stage of 
development. 

The reason why, in Chinese cosmogony, was known as TI 
and Shang Ti, meaning something like individual and universal 
radio-activity of conscious energy. The method how was known 
as Yang yin and Yin yang— the two lateral powers, embodied in 
the two polliwogs of the Tai-kih and referring to the something 
which is worked through nucleolus and centrosome. This some- 
thing is the double active stuff of existence for which no modern 
name exists; it is the diapheromenon sympheromenon of the early 
Greeks, meaning "that which carries apart, that which carries 
together are inseparably united in all the stuff of Existence. 

(See definition of the original, non-material meaning of the 
Greek word atom in the glossary.) 

One cause, active in this stuff, does all the cosmic and vital 
work in the world-process through ferment and digest-centers; it 
does it in simple ways, but not in ways considered by our monists. 
Of all that later. 

The elementary process of life is a to-order-setting, focalizing 
and balancing of counter-forces, by radio-active energy in digest- 

changeful factors are so excessively difficult of interpretation that no sinologue has 
been able to make head or tail of them. The Han Lin College has adapted King Wan's 
arrangement, which I consider faulty, although I have been given abundant evidence 
of the efficiency of this arrangement in application of medical science. The inaccuracies 
are not apparent in this application, but they become so when considering the world 
process, as a whole. 

I have elsewhere shown and explained the difference between Fu-hsi and King Wan. 
For the present, four kinds of digestion should be borne in mind, as charactristic of all 
cell-life: 

First — The digestive preparation of protein. 

Second — The saccharine. 

Third — The alcoholic or spiritous. 

Fourth — Oily. 

The first takes place MAINLY in the elementary digest-centers, the second in the 
community-centrosome of the digest-family or corpuscle; the third in the nucleolus, 

218 



centers, as explained in the chapters on Chinese cosmogony. The 
to-order-setting radio-active power builds itself up by digestive 
process — by assimilation and elimination — and it multiplies itself 
by self-division. It is double active; it acts in opposite directions 
at the same time, with diapheromenal preponderance in one direc- 
tion; with sympheromenal preponderance in the opposite direc- 
tion; and it reverses this activity periodically. It does this by 
acting through its two axes, which counter-rotate, giving the 
digest-center its spherical form. The counter-rotation is produced 
by sympheromenal preponderance, now on one side, now on the 
other, as elsewhere explained. 

The counter-rotations cause a certain meeting and parting — 
pulsations — and alternating stages of satiety and hunger of four 
kinds (known as Koros and Chresmosyne to the Greeks). In 
these stages, four kinds of doing-power are evolved in the ele- 
mentary function of digestion. These doing-powers pass through 
stages of evolution in the organic development of the cell-family, 
and of the growing organism. Two of them do vital work; the 
two others do sewerage work. All four pass through six stages 
of evolution in the higher animal body. This passing through 
stages of evolution or involution, the Greeks called "enantiodro- 
mia";that is, carrying the character-power through the counter- 
procedures of evolution and involution, or through Anodos and 
Kathodos. 

To explain: The food which we take in the stomach does not 
make rnind-power and thought-power at once. It passes through 
six stages of higher and higher re-digestion from its initial reani- 
mation by digestion, before it evolves fully conscious power, or 
contributes to the support of this power in man. Remember this 
for the present as the three daughter-cells and the three son-cells 
of the digest family scheme of King Wan, the alleged author of the 
Yh-king. 

and the fourth in the cell-string. Of course, all these four kinds of digestion run into 
each other in widely varying proportions. The digestion in nucleolus and cell-string 
is virtually the same counter-procedure, differing only as changes in the semi-cycles. 
The alcoholic digestion makes the organizing character and the oily digestion makes the 
character or seed-energy. 

I am using these simple adjectives to describe the cyclic changes of elementary 
digestion, because they connect themselves with the old-time explanations of the facts, 
and no scientific terms exist to describe the facts. Chemical terms must not be used; 
they are misleading. 

DIGESTION IS NOT A CHEMICAL PROCESS. IT IS A LIFE-, MIND- AND 
CHARACTER-MAKING PROCESS. 

219 



The evolution of organic digest-powers is a matter of four- 
fold, cyclic and self-reversing counter-procedures about a double- 
active and changeful character-power. The procedures in diges- 
tion which produce organic bodily power and special organic char- 
acter work on the same principles of life and death, but in cyclic 
reversal to those procedures which produce seed-energy and its 
apparently non-organic character. 

The evolution of seed-energy proceeds by multiplying and 
adding co-operative cell-communities to cell-communities, and by 
evolving special digest-powers in the more complex growing or- 
ganism. 

The involution of seed-energy proceeds on the same princi- 
ples, but in the reversal of their cycle procedures. 

The steps of evolution in their advance, develop body and 
sense-power at the expense of mind-power, vested in seed-energy. 
The steps of involution which generate seed-energy, proceed by 
development of mind-power out of body- and sense-powers, and at 
their expense. The digestion which produces seed-energy draws 
on the body-powers for part of its needs, but for part only; it 
draws on something else for most of its needs. 

ILLUSTRATIONS TO THE WORKINGS OF THE DIGEST CENTER. 

All digest-centers work as commuuities. All have both body- and char- 
acter-making powers, vested in centrosoine and nucleolus, which illustrations 
may help to make clear. 

The elementary digestion-process passes through four metaphases of 
fundamental digestion and re-digestion, from hunger to satiety, from satiety 
to hunger, in cyclic counter-procedures. 

Upon these four phases all life builds up special abilities, by special re- 
digestion. 

All capacities of organic life have their foundation in tendencies to life, 
contained in the protoplastic stuff of existence. 

Digestion converts elementary tendencies to consciousness and life into 
active capacities. This transition from tendencies to capacities is an evolution 
of character-power in the digest-center — in the nexus where the axis of the 
centrosome's activity crosses the axis of the nucleolus' activity within the 
sphere of the cell. 

'The axes of the centrosome and nucleolus are bi-polar and alternatingly 
double-active and passive, both within at the nexus, and without at the envi- 
ronment of the cell. Hence eight simultaneous changes of activity take place. 
None of the changes are absolute; they never produce permanently this thing 
or that; all are only changes of predominance and subservience, of ingestive 
and egestive activity or passivity. The passivity originates in the alternating 
predominance of the power of the nucleolus over centrosome, or vice versa. 

The whole process of digestion is one of interaction and counteraction 
between centrosome and nucleolus, and of both with their environment. 

All cells have four constituent parts which require special notice above 
all others. 

220 



The seed-making digestion evolves all mind-power, and 
discards body-power as sewage — in part redeemable sewage. The 
evolution and involution of seed-energy has its exact parallel in the 
more elementary digestion-process which supports body and mine' 
in organic life, and the same reversal in the double active character- 
power and the consequent procedures take place. This reversal in 
character-power during its cyclic counter-procedures, the Greeks 
knew as metaboling. 

The powers of life move in double-track counter-procedure 
under changeful dominance of character, alternating toward or- 
ganic development of powers and toward those of seed-energy. 
This double-track way of going and coming, or rising and receding 
is not easily made clear in a few words. It was known to the earh 
Herakleiteans, as Anodos and Kathodos. Even these compara- 
tively late thinkers in the world's retrogressive development of 

First, the protoplastic body of the cell, C, in Illustration 69, in 
which work the lowest of individual digest-centers in the cell community 
about the nucleus of the cell community. 

Second, the bioplastic body of the nucleus ("H" in Illus. 69), which sur- 
rounds the nucleolus; in this the higher of individual digest-centers in the 
cell-community work to supply nounsnment to the nu '.ieo us. 

Third, the centrosome of the cell-community ("B" in Illus. 69). 

Fourth, the nucleolus of the cell-community ("A" in Illus. 69). 

The individual digest-centers prepare some food for the community 
centrosome and nucleolus, and are in turn partly nourished by them. 

The Four Fundamental Phases of Digestion in the Cell. 

First phase : The fundamental digestion we may conceive as beginning 
with the ingestive action of the centrosome at one of its outer poles, where it 
draws on the protoplastic matter of its environment and converts it into the 
bodily protein of the cell. The nucleolus draws on this bodily protein through 
one of its poles at the nexus and converts it into a mental protein or bioplasm 
of its own kind in the nucleus. 

Second phase : The centrosome draws through one of its inner poles on 
the bioplasm in the nucleus, prepared by the nucleolus, and converts this 
bioplasm into saccharine for the growth of its immediate sphere; while the 
nucleolus draws on its individual field of substance (periechon), and converts 
part of the stuff in its nucleus into saccharine, thereby beginning the forma- 
tion of the cell-string. 

Third phase : The centrosome draws through its outer pole on its indiv- 
idual field of substance (periechon) in its environment, and converts the stuff 
in its immediate sphere of activity into a primitive sense-power; the spiritu- 
ous, bodily sense-power. Upon this the nucleolus draws through its inner pole 
to convert it into inner mind or character-power, by its higher spirituous di- 
gestion in the nucleus. 

Fourth phase: The centrosome draws through its other inner pole on the 
nucleus, and so drawing converts part of its own spirituous sense-stuff into an 
oily hody stuff, while the nucleolus draws through its other outer pole on the 
world-wide field of substance to convert its spirituous stuff in the nucleus 
partly into an oily seed stuff. 

221 



mind-power seem still to have had much knowledge of the process 
of life, and in fact, of the world-process as a whole. This sort of 
knowledge seems to have turned up very seldom during the last 
6,000 years. 

So far the short-coming number one in the Darwinian theory. 

Second: Organic life does not originate in the single cell; it 
originates in radio-active character-power. Every so-called single 
cell consists of innumerable radio-active digest-centers. Every 
type or species of life has its own character-power, active in it? 
digest-centers; and this character-power perpetuates itself not onb 

ANODOS AND KATHODOS IN HIGHLY ORGANIC BODIES. 

These eight ingestions make a cycle of elementary digestion which con- 
stantly repeats itself, building up both the body and character-power of the 
cell ; that is, the two spheres of activity which surround both the centrosome 
and the nucleolus. This activity cycles in opposite directions through the body 
of the cell; and while it is predominately ingestive in the centrosome, it is 
predominately egestive in the nucleolus. At the completion of the cycle, it 
reverses itself. It becomes predominately egestive in the centrosome and 
predominately ingestive in the nucleolus. 

When the body of the cell has grown to maturity, the dual powers in both 
centrosome and nucleolus metabole ; that is, they reverse their activity and 
passivity in interaction, one after the other, and the digestion-process proceeds 
in the opposite way. It makes no longer for growth of the cell, but for self- 
division. 

There is an up and down to the four fundamental features of digestion. 
The drawing on the individual field (periechon) and the world-wide field of 
conscious energy by the cell-life in the human body, is done through the 
lungs. The digestion from the lungs is downwards (Kathodos) ; the diges- 
tion from the stomach and intestinal organs is upward (Anodas). The up- 
ward and downward digestion find their first unification in another organ, 
presumably the liver or the pulmonary aveoli in the liver, on the upper side 
and in the pancreas on the lower side. 

The re-digestive organs in the human body produce germs of re-diges- 
tive character-power. The products of these germs have also an up and down 
career which again finds re-digestive unification in various organs, such as 
the spleen, and various glands. 

The digested and re-digested products coming from the stomach always 
meet the digested and re-digested products coming from the lungs. These 
latter products have great penetrating powers; they affect and nourish all 
cell-life in the body, as well as the circulating blood. 

Chemistry has nothing whatever to do with digestion. Chemical distinc- 
tion and terms are not applicable to the digestion process. They are not only 
misleading, but they falsify the facts. The digestion-process makes life, mind 
and character-power; and with these facts, chemistry cannot deal. The chem- 
ical aspects of the digestion-process can only deal with aspects of deadened 
matter; they cannot take vital energies into consideration. Such words as 
hydro-carbon, oxygen, nitrogen, carbonic acid, etc., have nothing to do with 
the digest-power in the human economy. 

Chemistry is deplorably misapplied by the medical profession. Chemical 
studies can never lead to any knowledge of life. Many a life has been de- 
stroyed by subjecting the digestion-process to chemical treatments and experi- 

222 



by periodic re-embodiment in seed-energy, but also by surrounding 
itself with a field of conscious energy (Periechon), upon which the 
digest-center draws alternatingly for varied nourishment of both 
bodily and character-powers during its organic and seed-going pro- 
ceedures, and also for ability to adapt itself to environment. These 
palpable facts, well known to remote antiquity, modern biologists 
have entirely overlooked. They have overlooked the natural con- 
nection between inner radio-active character-power and outer 
phenomenal changes. In fact, it has not occurred to them that 
digest-centers are radio-active, and the periechon they have not yet 
discovered, although it is in daily evidence. Anybody can smell it. 

ments. Chemistry is great in the ways of death ; but it is fatal in the way of 
life. Of that later. 

The dogmatic school of medicine in China has produced complicated dia- 
grams, which illustrate the up and down workings of the various re-digestive 
organs in the human body, and the unification of these workings. Whether 
these diagrams are of value or not, I do not know. When they were explained 
to me, years ago, I did not take any interest in the subject. I had little faith 
in Chinese learning at that time. 1 have since had much reason to change my 
mind. 

SELF-DIVISION. 

The self-division is a matter of four phases, in cyclic counter-procedures 
from "holy" hunger, to "holy" satiety; from "holy" satiety, to "holy" hun- 
ger; not unlike those of the above-described digestive procedures, but reversed 
in their active causes and order of procedure. 

All life, vegetable, animal or human, lives on four kinds of nourishment ; 
two kinds sustain the physical nature through digestion by the centrosome, 
and the two other kinds sustain the mental nature or character-power by 
digestion in the nucleus. Even plant life drawn on nourishment which has 
tendencise to the evolution of mental powers. 

These four kinds of nourishment are drawn from the Periphora, as the 
Greeks called the interplanetary atmosphere and soil when referring to their 
capacities of furnishing nourishment for life, mind and character-power. 

Four double-active stages or eight phases in inner and outer activity of 
the organic community-centrosome and nucleolus are notable in those cyclic 
changes of ingesting and egesting ponderable matter, imponderable substance 
and conscious character-energy which cause self-division and propagation of 
elementary cell-life. 

Self-division of cell-life may be said to begin when the organic centro- 
some in the full-grown community-cell becomes a visible distributive, egestive 
power — an aster (see Illustr. 76). 

First: It egests some spirituous and oily vapor at one of its outer poles, 
into the periechon, while the nucleolus egests some similar stuff at its inner 
pole into the body of its nucleus, overcharging the cell-string, and thereby 
making for its division. 

Second: The centrosome at its inner pole, egests some product of its 
energetic digestion into the nucleus; thereby promoting the division of the 
cell -string; while the nucleolus egests some of its similar stuff into the peri- 
echon. 

223 



Every digest-center, every organic body, every kind of seed, has its 
own smell, and this smell is the effect which the egested substance 
of digest-centers produces upon the human faculties of sense. Of 
the periechon later. 

Third: All evolution and all involution of life's powers pro- 
ceeds by constant interaction and counteraction with the forces of 
death, and no true idea of either evolution or involution can ever be 
formed without considering the forces of death, for in these forces 
character-power has a footing, and only the constant interaction 
and counteraction of living character-power with dead character- 

Third phase: The centrosome egests the oil-spirituous product of its di- 
gestion, through its other outer pole, into the periechon; while the dividing 
nucleolus egests similar stuff into the nucleus and through it into the cell. 

Fourth : The centrosome, through its other inner pole, egests the remnant 
of the surplus product of its energetic digestion, into the nucleus, thereby 
finally pushing apart the dividing cell-string and finishing the division of the 
cell; while the nucleolus egests part of its remaining oily-spirituous energy in 
the periphora, or world-wise field of conscious energy. This egestion of oily- 
spirituous energy, produced in the digestion-process of highly organic life, 
manifests itself in the smell of plants and animals, and otherwise. (See Illus- 
tration No. 75.) 



ILLUSTR. 75. COMBUSTIBLE EGESTIONS. 

The spirituous-oily egestiOns of digest-activ- 
ity may find illustration by enclosing plant-life, 
such as that of the little ash, dictamnus frasi- 
nella, in a glass case for a time. When opening 
the case the accumulated egestions can be ig- 
nited. 

The egestions of vital energy which the high- 
est of re-digestive character-centers in organic 
life emit into their environment, and which 
we can usually notice as by their odor, are of 
far greater importance to knowledge of life 
than the emissions of waste or sewage. The 
vital egestions have much to do with the 
growth of the organism, with its adaptation to 
environment, with development of seed-energy 
and with propagation of new life. All of which 
biologists have so far ignored. On the other 
hand, the sewage emitted by digest-centers is 
death-going. Biologists describe the evolution 
of seed-energy in organic life in very different 
ways from those above indicated. 

All the digest-centers in the cell-community, as well as the entire cell- 
community, have these four fundamental metaphases of procedure in com- 
mon; but the cell-communities, which build up special types of vegetable or 
animal life, have additional metaphases of digest-powers in their character- 
center. They take some steps toward the six-fold evolution of character- 

224 




ssf 1 " 



power, with the forces characteristic of death, makes evolution 
possible. 

Life is not only accompanied by involution of seed-energy, 
but it is in part a death-going procedure, for all that which goes 

power in the digest-centers of human life. They do this through the evolution 
of organs such as pancreas, spleen, kidneys, etc., in which additional digest- 
powers are developed and unified. 

There is a constant working toward seed-energy in all proceedings toward 
organic development. 

Evolutionists have not yet discovered the fact that there is vitality in 
the atmosphere, which cannot be detected by chemical analysis, but which 
does much work toward reanimating the dead food taken into the stomach, 
and even more work toward generating and nourishing seed-energy. Science 
has not discovered this atmospheric vitality, because science can only deal with 
perceptible matter and forces. Vitality is conscious energy vested in so little 
substance that it appears non-substantial to the superficial investigator. The 
field of conscious energy, which pervades the atmosphere and penetrates all 
life, is vested in even less substance than is electro-magnetism, which modern 
science has but recently come to know as an all-penetrating field. 

Remote antiquity knew the life-sustaining field of conscious energy in both 
its individual and universal characteristics and it also knew the influence of 
this field upon life, and upon digestion and procreation. It formulated this 
influence, so as to make it widely known. 

Modern biologists have not even discovered the four fundamental features 
which characterize all digestion, and which I have described as cyclings from 
protein to saccharine, to spirituous and to oily changes, nor have biologists any 
even approximately true idea about the six rising steps of evolutionary redi- 
gestion, from the first physical animation of food to the highest stage of mental 
and intellectual powers. What they know of anabolism and catabolism is not 
anything like the facts. 

There are many kinds of up and down steps in the process of digestion — 
many special kinds of anodos and kathodos. There is one kind in the workings 
of the minutest digest-center ; another in the cell-community or corpuscle ; an- 
other, still, in the development of every organoid; still another in envelopment 
of seed-energy. In fact, there is an up and down — a progression and retrogres- 
sion step — in life at all its stages of development and envelopment of physical 
powers and sensations, or of evolution and involution of mental powers and 
seed-energy. The body-making digest-power cycles at all times, up and down, 
now mainly making bodily tissue, and now mainly bodily sensation. So does 
the mind-making digest-power cycle ; now making mainly organic character, 
and now mainly seed-character. As the two digest-powers cycle up and down, 
so do they ingest and egest earthy matter and atmospheric or celestial vitality. 

Our chemical biologists cannot find any evidence that life exhales vitality 
as well as inhales it. They imagine that life breathes only wasted gases into 
the atmosphere. The odor of flowers seems as dead and deadly to them as the 
stench of decay. They do not know that all life permeates its environmenl 
with vitality. They think life poisons its own atmospheric surroundings. It 
poisons its atmosphere only if it breathes from diseased lungs or from sickly 
vitality. The healthy breath poisons no more than the healthy kiss. 

Alchemy and organie chemistry are twins of the spook-kind. There is uo 
organism without vitality. There is no way of considering vitality in chemical 
analysis. 



into evolution of life and involution of seed-energy makes sewerage 
of two kinds, and this sewerage goes deathward. As some dead 
substance or matter enters all life, to be assimilated, so some living 
substance or matter is mortified and eliminated. The evolutionists 
overlook the fact that the powers of life constantly interact with 
the forces of death; that life makes sewerage and re-animates sew- 
age. 

Fourth : The evolution and involution of life is accompanied 
by the involution and evolution of death at all times. The changes 
which take place in the process of death are quite similar to those 
which take place in the process of life, and this fact is ignored by 
all evolutionists. 

The process of death proceeds on principles similar to, if not 
identical with, those of life. It prepares dead sewerage matter for 
the protoplastic and bioplastic work of digest-centers. 

Fifth : The power of the single cell-community to go into 
further organic evolution is a conscious, determining character- 
In order to get a clear idea of the digestion work done we may do well 
to first consider in detailed ways the visible changefulness of the parts that 
do the work. 



ILLUSTRATION 71. 

Nucleus and centrosome at an apparently inactive 
stage during self-division. 



Illustration 71 shows a nucleus of cell-life as a circle in which may be seen 
the seed-string and the nucleolus, the latter as a dark spot. On the outside of 
the circle, but close to it appears the centrosome as another dark spot within 
a small circle, surrounded by the protoplastic mass of the cell, shown by little 
dots. 

This stage of development in seed-energy biologists consider as one of 
total rest, but it is nothing of the sort. The seed-energy appears outwardly 
at rest, because it is ingestively active. It draws only on the invisible peri- 
echon to nourish itself. In its inwardness it is re-digestively active and under- 
going changes. It is slowly and imperceptibly making for maturity and self- 
division. Seed-energy is never idle. It lives by nourishing itself. It may not 
take material nourishment as does the organic body, but in ingests substan- 
tial and conscious energy imperceptibly, at all times. The walnut or almond 
on our dining table does so nourish itself while it is alive and retains its 
powers to reproduce the kind of tree on which it grew. And even when it is 
dead and no longer has these powers, it is being penetrated by the field of sub- 
stantial energy, as are all things in existence. If it were not so penetrated, it 
would go speedily into disintegration. Lifeless under-currents support the 
order of life. 

226 




power within the digest-center, and this inner power stands always 
connected with its special field of outer conscious energy, the 
local periechon by which every digest-center surrounds itself. This 



ILLUSTRATION 73. 
Appearance of nucleus or cell-core and centrosome at 
the first stage of self-division, called mitose, karyoke- 
nesis or cytogenesis. 




.mn 




ILLUSTRATION 73'. 
Appearance of seed-string and centrosome at second 
stage of self-division. 



Illustrations 73 and 73' show what might be called the first and second 
stages of self-division in the radio-active digest-power vested in the nucleus or 
core, MN, of the community-cell. In Illustration 73 the seed-string in the core, 
MN, has just divided itself at one point. The centrosome, ctr, in its sphere, 
vs, begins to spread its poles. In Illustration 73', the seed-string has divided 
itself into four seedling-parts, scientifically known as chromosomes. The poles 
of the centrosome have spread apart, and they should at this time show the 
beginning of egestive activity — the so-called making of asters. 







ILLUSTRATION 72. 

Appearance of centrosome and seed-strings at third stage of 
self-division. 



ip* 




ILLUSTRATION 74. 
Appearance of scion-cells after formation of new seed-strings. 



Illustration 72 shows the highest stage of egestive activity at the poles 
of the divided centrosome, ctr; and it also shows, by the dotted lines, A and 
P, the inner interaction between the centrosome activity and that of the four 
seedling-parts of the chromosome. The outer poles of the centrosome have 
formed the egestive radiations known as asters. All that is left of the nucleus 
are the four parts of the divided seed-strings. The parts appear bent by reason 
of their inner polar activity, and they appear placed in regular arrangement 
by polar influence from without, so as to furnish equal seed-energy to the two 
scion-cells which are forming out of the self-dividing parent-cell. 

227 



connection makes the evolution of ability to adaptation of environ- 
ment possible. It is the special connection which enables the 
radio-active character-power within, to see its own without, its 

Illustration 74 shows the two new scion-cells after complete division and 
after the formation of a new seed-string in each. This seed-string is appar- 
ently put together by the reunion of the old parts, but in reality it is a new 
body to the same old character of seed-energy. 

ILLUSTRATION 76. 

Shows a polar view of the egestively active centrosome during 
self-division, when this pole is called "aster," after the appear - 
;, ' ance of a flower. 

Science does not see that these changes are brought about by the universal 
and individual features and phases which characterizes the process of digestion 
in all life. 

I reproduce the illustrations of recognized original investigators, that 
there may be no doubt of their correctness. My own work with the microscope 
has mainly concerned pure yeast culture in business ways; therefore has my 
attention been drawn to physical nourishment, to the vitality in air, to the 
polar activity of digest-centers, etc. These matters biologists ignore; they look 
only for regularity in phenomenal changes, and not far the causes thereof. 
And therefore do my explanations of the standard biological illustrations 
differ from those given by the original investigators. 

"When the original investigators talk about causes, they lose all connection 
with facts ; they lose their mental bearing by moving about the world of 
tangential ideas. For instance, when they attempt to explain the causes of 
action at a distance, as it occurs in cases of sperm-life being attracted by dis- 
tant egg-life, they account for the evident facts by altogether untenable ideas. 

Haeckel explains this attraction at a distance by hypothecating "a chem- 
ical function of sense which may be called smell." But the spermatozoon has 
no organs of smell and hence no such sensations; it has only digest-powers by 
which it lives, and out of which the organs of sense are evolved in a very slow 
process; and again chemistry has nothing whatever to do with the evolution 
of any special faculties. 

Pfeffer attributes this same attraction to chemical affinity. Naegeli thinks 
electric currents are the causes of sexual attraction at a distance ; and Prof. 
Zehnder thinks it is mechanical magnetism. If there is anything about this in 
sexual attraction that can be called magnetism, it is of a vital kind not known 
to science, but to writers and readers of novels or to society-buds. 

Thus, every scientific biologist has his own ideas to explain the, to him, 
unknown fact; just as every sectarian theologian has his own opinions about 
God and Creation. 

The thinkers of greatest renown usually furnish the absurdest ideas ; for 
these ideas please the masses and find ready currency. For instance, Herbert 
Spencer has a strange faculty o* arriving at absurd conclusion in his way of 
thinking and of vesting his ideas in learned words, which find wide acceptance 
and approval. Of hunger and satiety in growing life, he knows nothing, but 
by an imaginary balancing of non-existing units he explains the activities of 
the causes of all evolution. 

If we did succeed in making the workings of radio-activity and the 
changeful polarity in ferment and digest-centers clear to ourselves, we would 
still be far from knowing the inner causes of evolution, productive of life, 
mind and thought. 



environment; and thereby it enables all individual life-power to 
evolve its special organs and special abilities. This special con- 
nection is a factor in the universal connection between self and 
not-self — the second connection which enables all digest-centers 
and individual types of organic life to evolve and propagate their 
determining character-power. 

Every individual character-power of life stands in a conscious 
double connection with the outer world; namely, that which it 
forms with its own periechon and that which it forms with the 
field of world-wide conscious energy. 

Conscious energy is one of the four fields in the periphora. It 
permeates the atmosphere of life, as do the three other double- 
active constituents of the Periphora: Magneto-electric activity, 
light-heat activity, and solidifying or distributive activity of mat - 

Digest-centers work with great regularity, exceptional variations not- 
withstanding. This regularity our mechanical thinkers attribute to mechanical 
causes, which, of course, is error. If we attribute this regularity to changeful- 
ness in polar activity of digest-centers, we do not entirely correct this error of 
mechanical physicists. We do but little more than shift the erroneous con- 
ception of causes from one fragmentary aspect to another. In looking to 
changeful polarity in digest-centers as active causes of phenomenal changes, 
we do take a more comprehensive view of the fact, but by no means an all- 
comprehensive view. The greater thinkers of antiquity have taken more com- 
prehensive views of natural causation than those of changeful polarity in 
digest-centers ; and we nmst learn to take them. 

If we attempt to take a more comprehensive view we bring ourselves to 
face the questions : Is there a living, all-animating and to-order-setting power 
of creation, which may be called "God," or which should not be so called? 
Does the genuine God-consciousness represent any personality? Is this per- 
sonality world-wide? Is it omniscent and omnipotent? 

The answer to all these questinons depends, first of all, on the use 'and 
definition of words, for by means of words are we doing this work. Next, 
and principally, however, the answer should depend upon the facts in the 
case. 

As far as the facts are concerned, there is a vitalizing conscious energy in 
the earthy atmosphere, which controls digestion, body and mind-building and 
procreation. 

If our thinkers could use their powers of thought after the manner of na- 
ture, they would find this locally atmospheric vitality extends itself in a 
world-wide way, and that it is a world-wide cause of generation or evolution 
of life and a to-order-setting force in the workings of death. They would 
further find that this cause is a concentration of conscious energy which 
transcends the limits of any similar concentration in the human mind. Our 
little earth has not produced the highest effects of creation in this great 
world ; and these highest effects have in natural ways reacted upon the world- 
wide field of conscious energy and left the results of their reaction in it. Hence 
the world-wide field of conscious energy has higher consciousness and charac- 
ter-power than is to be found in man. Do these facts constitute the existence 
of a God? 

229 



ter. Remember periphora, for the present, as solar-planetary inter- 
activity, and keep all physical or chemical ideas out of the mind. 

Every digest center surrounds itself with a field of conscious 
energy, by radio-active egestion. The minutest digest-center has 
such a field; so has every corpuscle and every organization of cor- 
puscles; every organism. Remember radio-activity as a self-con- 
scious energy, like the individual knowing- and doing-power in the 
human mind; and not like anything connected with radium, poloni- 
um, or any other metal. 

The digest-center is always more or less conscious, and in the 

The answer depends on the thinking and speaking faculties of the indiv- 
idual mind. The mind may naturally conceive this all-animating cause of cre- 
ation as God; or it may in special ways of thinking and speaking call it any- 
thing it pleases. Thinking does not change the fact, but it changes individual 
opinions; it makes creeds, and it leads to destructive wars for opinion's sake. 

The greatest thinkers of the ages, who knew the facts, have never called 
the world-wide, all-to-order-setting, animating and organizing conscious energy 
"God," because this word is a term subject to any kind of limited or biased 
definition, and hence possibly very unlike the life-given power in the wide, 
wide world. Their objection has been to the use of limited words for the 
purpose of describing unlimited facts. 

The mind which becomes habituated to deal in words becomes deluded by 
them and blinded to the fact, hence the men who talk loudest of God are 
usually apostates with regard to the all-life-giving and sustaining power. They 
are apt to become word-worshippers and opinionated fanatics. Any thinker 
who does not fully realize that words cannot embody facts, but can only point 
to facts, is a word-worshipper. All our historic thinkers are worshippers oi 
words and more or less blinded to facts. The chemist thinks he can know 
life by his way of thinking, so does the mathematician and the theologian, the 
biologist, the psychologist and, in fact, everybody who thinks he can think, 
and yet does not know the double-connection between thought and language, 
on the one hand, and between thought and the facts of its origin, on the other. 
These connections carry us into the depth of original causes ; and with it we 
will deal when considering Chinese cosmogony. It is not my present purpose 
to go deeply into ontology, nor to go far into phylogenic morphological or 
histological observation. I am here only considering the shortcomings in the 
present scientific knowledge of evolution, and I am endeavoring to show that 
there are knowable causes at work in the way of life, which science might con- 
sider, as they come within the reach of sensations. Science, of course, has no 
business to go beyond phenomenal changes into speculations about the actual 
causes of these changes. 

The ideal representation of these causes falls properly into the realm of 
theology; and it calls for other than scientific ways and means of investiga- 
tion. To guess at the invisible side of phenomenal changes, to talk about life's 
impulses, as does Bergsol, can lead to no reliable conclusions. Science cannot 
deal with radio-active, conscious energy, for that energy is not perceptible. 
But science should be able to know that phenomenal changes in and about life 
are produced by digestion, and it should notice the changeful polarity about 
the work of digest-centers. It should also be able to note the perceptible effects 
of the periechon ; they are ever in evidence. 

230 



process of digestion it egests conscious energy to surround its own 
housing. This fact is what the Greeks knew as the periechon of the 
radio-active digest-center. 

If there were no conscious character-power in the periechon 
there could be no adaptability of individual life to its environment. 

The nucleus or core of all cell-life is a product of the axial intersection of 
the counter-cyclings of nutrition — the counter-cyclings in the body-making and 
the character-making power. The former axial power is vested in the so-called 
centrosome, which is nothing more than the axis of the east to west circling of 
nutrition. The latter, the character-making power, is vested in the so-called 
nucleolus, which represents the axis or central activity of the West to East 
circling of nutrition. 

The centrosome and nucleolus should be considered rather as axial activity 
than as material things. The nucleus or core and the seed-strings are material 
things. They draw by digestion on the axial nexus of nutrition. The nucleus 
receives its nourishment mainly from the pre-digested matter ; the seed-strings 
mainly from the vitality of the atmosphere — that is, the vital energy which 
penetrates the earthy atmosphere as a separate field of activity. The counter- 
cyclings of the all-nourishing fields about biaxial digest-centers, provides and 
distributes this nourishment. The words centrosome and nucleolus stand rep- 
resentative of both the two kinds of nourishment and the biaxiality of digest- 
centers. 

Science pays no proper attention to the process of nourishment. Biological 
science represents the appearance of cell-life very nicely, but it does not take 
the process of digestion into consideration. It is this process which produces 
the appearance of cell-life. 




ILLUSTRATION 77 

Showing the 
changeful polarity in 
digest-powers, which 
accompanies and in 
part causes self-divi- 
sion of cell-life. 



A DIAGRAM SHOWING THE PROCEDURES IN SELF-DIVISION OF 
CELL-LIFE BY SIX STAGES OF CHANGEFUL DEVELOPMENT. 

A, we may consider as an initial stage. The large circle indicates the 
spherical form of the cell. It consists of innumerable digest-centers, each of 
which has its own elementary centrosome and nucleolus, and therefore its 
own body and character-making power. 

The inner circle indicates the community-nucleus, the outer poles of which 
are sympheromenally, ingestively active ; while its inner poles are diapherome- 

231 



If there were no connections between the individual conscious 
self or digest-center with the conscious character-power in the 
universal not-self, there could be no self-division of digest-centers 
and no propagation of individual life or of species. (See explana- 
tion of magnet with consequent poles.) 

Sixth: The evolution of all life in all its stages proceeds by 
digestion of nourishment. This digestion is never the same at two 
consecutive moments of time. It proceeds between the two ex- 
tremes of life and the two extremes of death, and it reverses its 
procdures in a cyclic way, now making for organic life, now for 
seed-energy ; now for this, now for that kind of sewage. 

Seed-energy lives by means of a different kind of digestion 
from that of the organizing powers vested in cell-form. This dif- 

nally active, making for division of the seed-mass. The radiating point near 
the nucleus indicates the community-centrosome, just beginning its diaphero- 
menal, egestive activity at its outer poles, while its inner poles are symphero- 
menally active, drawing on the nucleus. 

The spherical body of the cell is, of course, surrounded by the periphora, 
the life-nourishing atmosphere and protoplastic nourishment with which nu- 
cleus and centrosome interact ingestively and egestively. The periphora is 
composed of four double-active factors or eight constituents. Two of these 
factors have great penetrative powers, such as light, heat. or electricity, for 
instance. They pass through the entire body of the cell and cause a certain 
cyclic rotation of the digestion-process from west to east. 

The other two factors in the periphora have no special penetrative powers ; 
they remain on the outside of the body of the cell like air or vapor for instance. 
They are only drawn into the digestion-process of the cell by ing'estive polar 
activity of nucleus and centrosome and their digestion cycles from east to ' 
west. One of the four factors in the periphora is of world-wide extent. The 
other three factors are of solar-planetary origin and extent only. The eges- 
tions of nucleus and centrosome into the periphora produce the individual 
periechon surrounding the cell. 

B, shows the second stage in the procedure toward self-division. The 
centrosome shows two poles greatly advancing in diapheromenal activity and 
spreading apart by the side of the nucleus. The seed-mass in the nucleus has 
divided itself into four strings, mainly by reason of its own polar activity. 
The inner poles of the seed-string act with utmost sympheromenal power, 
while the outer poles act with utmost diapheromenal power, quite on the 
principles explained under the heading of the magnets with consequent poles. 
These strings are made of two kinds of material; the one has mainly body- 
making powers; it is potential sympheromenal in character-power; the other 
has mainly character-making power ; it is potential diapheromenal in character. 
The one is known as achromatin; the other is known as chromatin. The seed- 
strings are called chronosomes. 

Seed-string is a more descriptive term than chromosome; for it may be 
noted that some of the so-called achromatin always goes with the chromatin 
in changeful, increasing and decreasing proportions. 

232 



" nee in the digestion process is utterly ignored by evolutionists. 
The radio-active digest-center assumes spherical form. The 
digestive workings counter-rotate within this form toward and 
away from its determining center. They move on the level of 
cyclic development, undergoing four digestive changes, the pro- 
tein, saccharine, alcoholic or spiritous and the fatty. At the same 
time these workings move into Height and Depth of evolution, 
making for organic and seed-energy. In human digest-powers this 
movement in the way of evolution has six successive and re- 

C, shoAvs the third stage in the division procedure. The outer poles of the 
eentrosome have spread themselves to each side of the seed-strings and are 
now at the height of their diapheromenal, egestive activity. The inner poles 
are, of course, at their height of sympheromenal activity, drawing most heavily 
on the remaining nucleus or seed-strings. The outer poles of the seed-strings 
are now at their height of ingestive, sympheromenal activity; while the inner 
poles of the seed-strings are egestively active, placing the strings in the 
peculiar position shown in the illustration. 

D, shows the fourth stage of digestive self-division. The outer poles of the 
eentrosome diminish their egestive activity; while the inner poles begin to act 
ingestively. The' poles of the cell-strings change correspondingly. The outer 
poles become less ingestively active, and the inner poles more egestively so, 
pushing the seed-strings apart. 

E, shows the fifth stage in digestive self-division. The outer poles of the 
eentrosome should show very little egestive activity, much less than the illus- 
tration shows, for the inner poles of the eentrosome are by this time acting 
with strong ingestive force, pulling the seed-strings apart. The polar activity 
of the spreading seed-strings acts with great egestive force at the inner poles 
(as shown by the dotted lines), and with corresponding ingestive force at the 
outer poles. The body of the cell as a consequence begins to make two separate 
spheres. 

P, shows the final stage of digestive self -division. The parent-cell has formed 
two scion-cells. The cell to the left hand still shows remnants of the old seed- 
string which are being used up in re-digestion by the digest-centers in the nu- 
cleus. The cell to the right hand shows the gradual reformation of the nucleus 
The eentrosome does not show because its outer-pole has become ingestively, 
sympheromenally active. This activity has done much toward giving the scion 
cells their new spherical forms. 

The spherical form of cells is the result of counter-cycling in the axial 
activity of eentrosome and nucleus. The sympheromenal workings of the 
nucleus and eentrosome give the cell its circular form, just as they give it to 
planetary bodies and suns. Of that later. 

Biaxiality in cell-life does not materially differ from biaxiality in the work- 
ings of death. All things are radio-active and all radio-activity is biaxial, and 
diapheromenally and sympheromenally active at the same time; that is to say, 
proceeding in straight lines and circles to carry apart or to carry together 
stuff about the digest-center. 

The sympheromenal, ingestive cyclings of digestive work, when drawing 
on the finely rarified, invisible fields of substantial energy in the periphora, are 
not perceptible to the eye any more than are the workings of magnetic cur- 
rent. Neither microscope nor telescope can serve to make these under-currents 
in either life or death visible. Knowable thy are, but not in the ways in which 

233 



digestive steps. These six steps have an individual and a universal 
hold on the outer world, thus making eight factors to be considered 
in their connection with the four above mentioned factors of devel- 
opment — the four products of elementary digestion. 

All these factors of simultaneous development and evolution 
require simultaneous consideration, by thought, in order to pro- 
duce an idea true to the changefulness of Fact. This is an exercise 
in objective and comprehensive thinking. 

physicists attempt to know them. They must be made known in order to un- 
derstand the working's of cell-life or of any other form of existence. 

I had intended to explain the subject under the workings of light by 
Illustr. 29, which shows the horizontal and perpendicular planes. Light works 
as does life. The sympheromenal activity of the inner poles of the seed-strings 
in C moves on a plane horizontal to the perpendicular plane of ultimate divi- 
sion. 

Calling the new cells, formed in self-division "daughter-cells" is not 
proper. They are as often son-cells as daughter-cells, and this fact the Chinese 
noted and therefore described them as such. It should be noted, for it has its 
meaning in the building up of the organic body. 

Primitive division is called Mitose, if the seed-string divides itself; and 
Amitose if it does not visibly do so. The latter is usually a case of retrogressive 
involution, or reduction of vital power. The words Karyokenesis and Karyos- 
tenosis have been used to point more directly to the inward causes of self- 
division. 

It is always seed-energy of the diapheromenal or sympheromenal kind 
which causes the division, and these two kinds of seed-energy are always pres- 
ent in all cell-life. If they were not so present, there could be no Partheno- 
genesis. All elementary life is "arrhenothelous"; it has both the tendencies 
to masculinity and femininity within itself. Organic development converts 
these tendencies into actual capacities of sex. Gamogenesis is the result of this 
development. 



ILLUSTRATION 81 

Digestive self-divi- 
sion in elementary 
life. 



Illustration 81 shows digestive self-division of the most elementary kind, 
in which the changeful activity of centrosome and nucleolus does not show 
under the microscope. The character-building powers of the nucleolus is a 
minimum. The animal shown in the illustration is the amoeba crystalligera. 
Its body consists of innumerable digest-centers which contribute their mite to 
the community nucleus ; but that nucleus could not grow if there was not an 
intermediate centrosome-power in it, nor could the cell divide itself without 
such a power. 

A, B, C, D, B show the various stages of division, or as much of the 
apparent changes in this division as biologists have so far noticed. This re- 
productive self-division is known as "Agamogenesis, " or cytogeneous propa- 

234 




The mind which is not capable of doing this work ought not 
to be proud of its thinking faculties. The prehistoric thinkers have 
done this work to perfection. They have even formulated it, and 
put it to practical use in seemingly wonderful ways. 

gation without copulation. It is, of course, only a phase of the reversed 
digestion-process, and self-division is made possible only by the bisexual 
(arrhenothelous) tendencies of all elementary life. The name, "polygastrica," 
was well chosen for the types of life in which it occurs. Multitudinous, un- 
developed stomach-activity is about all there is to this animal life. The pro- 
plastic or cytoplastic mass in it is made up of communities of digest-centers ; 
in fact, protoplasm is produced in the digestion-process by families of digest- 
centers. 



ILLUSTRATION 82. 
Digestive self-division and propagation of ele- 
mentary life. 



Illustration 82 shows a mass of protoplasm which is being eaten up by the 
amoeba proteus (after Scheel). The amoeba families have eaten out the in- 
side of the protoplastic mass and rendered it worthless for further nourish- 
ment. They live in a circle about the wasted center (3) and they propagate 
themselves by digestive self-division, as shown at 1 and 2 in the illustration, 
where small cells or cell-communities appear as separating themselves more 
or less from the mass. 





ILLUSTRATION 83. 

Digestive self-division. Young life budding out 
of old life. 












Illustration 83 shows the propagation by digestive self-division in proto- 
zoan life ; the animal multiplies by budding. The specimen shown is the 
Acanthocystis aculeata, after Schaudinn. The centrosome is here plainly visi- 
bly in its egestive stage of outer activity in the body of the parent-cell, but it 
is not visible in the scion-cells, being there in sympheromenal, ingestive state 
of activity, or these little, young cell-communities being still too small, per- 
haps, to make the community-centrosome visible. At "1 and 1" the division 
is complete; at "2" the division is still in the making. 

So far autotomy, i. e., the propagation of life by reversal of the digestion- 
process without evolution of special organic seed-energy, such as produces 
higher types of organic life by copulation. 

235 




It is only fair to presume that all prehistoric minds were not of 
the low stage of intellectual development ascribed to them by 
Darwinian thinkers. 



ILLUSTRATION 84. 
Elementary self-division of seed-energy. 



Illustration 84 shows the self-division and propagation of life by four 
changes of seed-energy in the life of a slipper-animal (paramaecium,, after 
Herfrwig. The polar changes in the reversal of the digestion-process may here 
be noted by the outer appearance of the seed-energy. 

At "A" this energy assumes the horseshoe form like the seed-string at B 
in Illustr. 77 ; as if it was ingestively active at its terminal ends, and egestively 
in the center of its body so as to swell its size. 

At "B" this egestive activity within the body seems to have increased 
to a maximum, giving the animal a spherical form. The polar-activity seems 
to be decidedly diapheromenal at its upper pole and sympheromenal at its 
lower pole. 

At "c" the digestive activity appears as reversing itself — as pushing the 
outer poles apart, The seed-germ assumes a lengthy form. At "D" the seed- 
germ divides itself into two scions. 

The fact that the Avhole process of self-division is nothing more than a 
reversal of the digestion-process can be demonstrated by the elementary work- 
ing of inanimate forces. 




ILLUSTRATION 85. 

Changes in the division of seed- 
energy. 



Illustration S5 shows the embodiment and development of seed-energy in 
a specimen of the Ascaric megalocephala. a big-headed, intestinal horse-para- 
site, after Boveri. 

"B" shows the embodied seed-energy, apparently at rest, but really sym- 
pheromenally active at its outer poles, D. D., that is. drawing for nourish- 



236 



Seventh: The process of digestion brings about phenomenal 
changes in the activity of cell-life, and these changes have not been 
fully noted by evolutionists. 

The process of digestion produces cyclic changes in the activ- 
ity of cell-life, such as the alternations in collective and distributive 

ment on its perieehon and on the universal field of conscious energy, as does all 
seed at rest. While thus ingestively or sympheromenally active at its outer 
poles, it is diapheromenally active at the inner poles; it develops the seed- 
strings in the bioplastic mass, causes their division and pushes outward the 
ends; the end of one string at "1" and the ends of three strings at "3." 

The number of seed-strings or parts into which the seed-energy divides 
itself differs widely in various animals. Bach part is a family of digest-cen- 
ters and carries with it the inherent character-powers of its species. 

The seed-string, which by inner diapheromenal activity divides itself into 
a number of given parts at one stage of development in the parent-cell A, 
unites some remnants of the parts again in the cyclic changes of digest-activity 
within the scion-cells "C" when they begin their growth, and the re-united 
seed-strings go into renewed division in the scion-cells as the original seed- 
strings did in the parent-cell. At "C" is shown the beginning of re-division 
in the scion-cells. 

The ends of the seed-strings are its poles; they indicate the character- 
value of the parts in the seed-strings. The number of ends in parting is 
shown by the figures printed in the illustration. 

While these old and new parts are the same in character, they are not 
the same in substance. The several parts of the parental seed-string have at 
least in part been eaten up. The Centrosome-power has entered into that of 
the seed-string and furnished material for the seed-strings in the scion-cells. 
Re-digestion has changed part of the centrosome substance into that of the 
nucleus, nucleolus and seed-string. There has been an evolution of power from 
body-making to the making of mind, character and seed-energy. The re- 
uniting remnants of the parental seed-string have acted as germs in that evo- 
lution. 








ILLUSTRATION 86. 

Showing the changeful workings of bipolarity in seed-energy. 

Illustration 86 may help to make clear the workings of digest-changes in- 
dicated in the above diagram, Illustr. 77. It shows a microscopic representa 
tion of cytogenic self-division of the specimen of Acanthocystis, after Schau- 
dinn. The illustration shows the body of the seed as being composed of 
innumerable digest-centers or cell-communities. The rising and receding 
changefulness of the egestive (diapheromenal) activity at the outer poles of 
the centrosome is not fairly represented. The radiations shown are too much 

237 



activity of nucleolus and centrosome, especially notable during 
self-division of the cell. These alternations characterize all digest- 
centers. They are brought about by periodic ingestion and eges- 
tion of substance and matter in the interaction and counteraction 

alike ; they vary regularly with the advancing procedures. Boalogists do. not 
know the importance of these changes. Otherwise the microscopic illustra- 
tions correspond fully to the above diagram and to the description given in 
Illustration 77. 

During the parting and meeting of seed-energy, vested in the parts of the 
seed-string, a substantial change takes place in the special character-powers — 
a substantial renewal of these powers by digestion. 

When the seed-string acts diapheromenally within, the centrosome acts 
sympheromenally upon it — it draws on it — it lives on part of it. When the 
seed-string acts sympheromenally within, then the centrosome acts diaphero- 
menally upon it — it nourishes it — gives it bodily (achromatic) nourishment, 
What remains finally of the old seed-string in the newly forming nucleus of 
the scion cell is only a redigestive germ. 




ILLUSTRATION 84. 
Isogamic Propagation. 



Illustration 84 shows a sun-animacule, Actinophrys sol, after Schaudinn. 
The propagation in this case is apparently the reverse of self-division, yet is 
it a digestive-propagation, brought about by promptings of outer sense instead 
of usually by inner seed-energy of one kind or the other. This kind of propa- 
gation is" known as isogamy; i. e., like marrying like. The animal which us- 
ually propagates itself by self-division falls at times in the vice of uniting itself 
to a like animal by copulation. Two animals come together as shown in the 
illustration. They eat into each other and form one animal body which event- 
ually propagates itself again in the regular way by inner digestive self-divi- 
sion. 

A, B, G, D, E, F show six stages of isogamic development, which finally 
iu F makes again for regular self-division. 

In "A" the two animals begin to unite. In "B" they surround them- 
selves in the digestive way with a common protoplastic body (7) and an inner 
housing (8). "1" and "1" show the beginning of changes taking place in 
the two nuclei, the one begins to go into diapheromenal activity; the other 
in sympheromenal activity. In "C" these two kinds of activity show the 
parting and the meeting of the seed-strings (2). In "D" appear two little 
sperm-cells "3," and the seed-cores "4" appear at rest, that is, sympherome- 
nally, ingestively, invisibly active at the outer poles. 

In "E" the seed-cores or nuclei unite, forming one nucleus (5) only. 

In "F" that nucleus begins to make for regular self-division. 



23S 



between digest-centers and periphora, the common source of nour- 
ishment. 

All digest-centers live by ingestion and egestion of imponder- 
able substance and ponderable matter. All draw on the periphora 
for nourishment ; all contribute to its healthful preservation. These 
features of the digestion process are not known to modern learn- 
ing; yet in them are to be found the active causes of self-division, 
and, in fact, of all kinds of propagation in all types of life. 

Self-division in cell-life or seed energy is always of two kinds 
mental in the nucleolus, physical in the centrosome. It is always 

THE EVOLUTION OF SPECIAL SEED-ENERGY. 

Elementary life has, of course, very little of that character-power, which 
indicates tendencies of consciousness and makes for the evolution of mental 
capacities in the higher animals. Elementary life subsists and grows mainly 
by assimilation of physical nourishment. Its digest-powers reach a limit, and 
it arrives at a mature stage of growth when its appetite for material food 
gives way to the rising "holy hunger" of its character power; that is to say, 
the hunger for highly rarefied substantial food which can nourish and sustain 
the evolving consciousness. 

"Holy hunger" draws more largely on the two fields of substantial and 
conscious energy in the periphors, than on the material fields. 

Physical hunger stimulates the search after material nourishment and the 
assimilation of this mainly promotes the development of physical powers in 
primitive life, as in child-life. Holy hunger reverses this development, it pro- 
motes mainly the growth of mental tendencies and character, and it starts 
the evolution of seed-energy. 

The evolution of special seed-energy become an independent line of 
growth in the organic body of the primitive animal. Special seed-cells grow 
more or less independently of the bodily cells. 

The organic types of life evolve special cell-communities of re-digestive 
character-power for the production of special seed-energy. This special evo- 
lution in the organic body begins to show itself at low stages of organic life. 
It is effected by special reversal in re-digestion of food, reanimated and pre- 
pared by lower digest-centers in the organism. The higher re-digestive char- 
acter-cells, which make for the building up of special sexual life, live prefer- 
entially on the periechon and on the all-penetrating substance of the universal 
field of conscious energy which is one of the four factors in the periphora. In- 
haling does more of this work than feeding the stomach. The re-digestion, by 
inhaling sustained, produces more and more mental character-power out of 
the less conscious nourishment, consumed. Of this nourishment less and le^s 
is used as the re-digesting seed-cells continue their evolution of reproductive 
powers, in the regular way of feeding to satiety and self-division for a num- 
ber of times within the organism in which they grow. The digestive workings 
of the nucleus in the lower digest-centers furnish this lessening nourishment 
to the digestive activity of the centrosome in the re-digestive seed-energy- 
cells ; while the nucleolus of these latter cells draws on the periechon and°on 
the highest factor in the periphora, the universally conscious energy, for the 
principal nourishment of the sexual cell-community. 

There is always an up and down counter-procedure to all digestive work . 
down from conscious energy and up from dead matter to be reanimated by 

239 



prompted by the alterations in satiety and need, or hunger, of the 

double-active centrosome and the double-active nucleolus. The 
need of the one is the satiety of the other, alternatingly, from side 
to side. The predominance of satiety on one side of the nucleolus 
and the need of the centrosome on the other makes for self-division 
and propagation of mental or character-power; the diagonally re- 
verse preponderance makes for physical self-division in propaga- 

digestion. The unification of the counter-proceeding matter and consciously 
energetic substance produces the character of the digest-center and leads it up 
or down the step of evolution and involution, no matter whether the digest- 
centers be engaged in organic body-building or in evolution and involution of 
seed-eergy. 

At all times are the lower digest-centers potentially bisexual (arrhenothe- 
lous). For one moment they work sympheromenally to do body-building, the 
next moment they work diapheromenally to do character-building, mind- 
making or seed-energy-work. The seed-energy has its bodily housings. As the 
digest-centers advance by re-digestive work and repeated self-division in either 
the character up-building or seed-energy-making way, so do they gradually 
diminish body-building, and so does the originally potential bisexuality be- 
come an actual one-sided sexual capacity. The growing seed-cell-comunity 
becomes either masculine or feminine. Either the diapheromenal or the sym- 
pheromenal counter-tendencis become a permanntly dominant capacity, and 
the seed-cell accordingly produces the masculine sperm or the feminine egg, 
and thus it starts the propagation of the masculine or feminine organism and 
individuality. These individualities do not propagate themselves, thereafter 
by digestive self-division (autotomy), but by either conjucation or copulation 
of their seed-energy, excepting, however, the parthenogenic propagation which 
retrogressively enters as a variation, sometimes into the lower kinds of sexual 
propagation, as a reproducing method of organic life. 

The sexual development of feminine seed-energy biologists designate as 
Oogenesis, and that of the masculine gender as spermatogenesis. 

The first products in this development are known as spermatogonium and 
oogonium, especially in vegetable life. The developed seed-energy is called 
spermatocyte or oocyte. 

In Illustration 91, A and B show the polar workings of re-digestion in the 
spermatogonium. C, D, E, F, G and H show the advancing work and self- 
division in the spermatocyte. The whole production of special seed-energy 
is a special reversal of the re-digestion process, it reverses the organic re-diges- 
tion process. Instead of promoting the growth of organic diversity, it pro- 
motes the concentration of character-power. 

The digestion-process as a whole is, of course, only a method of drawing, 
individualizing and concentrating consciousness and vital energy out of mate- 
rial food and out of the vitality of the atmosphere — the vitality, once known 
as periphora. Oxygen in the air is not anything like this vitality. Oxygen is 
f, chemical term and a chemical distinction of lifeless stuff; it has nothing to 
do with the workings of conscious energy. 

While the digestion-process is only a method of extracting conscious 
energy, it is a double-active and reversible method, and it works on two kinds 
of double-active stuff, diapheromenal and sympheromenal matter and sub- 
stance. The latter is easily knitted together into ponderable matter — bodily 

240 



tion of life. These two kinds of self-division are not simultaneous, 
but alternating. 

Digestion, body- and character-making self-division, propaga- 
tion, organization of cell-life, are all phases in the cyclic counter- 
procedures of the same double-active powers of life. All these 
phases are the work of capacities evolved out of the tendencies to 




ILLUSTRATION 91. 

tissue and its senses. The lower work in digestion by centrosomes does so 
knit it. The former, the diapherornenal, on the contrary is easily rarefied but 
not easily knitted or confined. The finer work of re-digestion by the nucleolus, 
however, does this knitting and confining ; and it does it in two reversed ways 
of digestion. In the one way it makes organic energy, in the other it makes 
seed-energy 

The breathing apparatus of life, mainly supplies the raw-material for the 
workings of the nucleolus; while the intestinal digestion supplies the raw- 
material for the upward workings of the centrosome. 

The holy or sexual hunger draws mainly on the vitality of the atmosphere 
- — the periphora — therefore has it often much to do with the change of sea- 
son — therefore, also, do lovers lose their appetite for physical nourishment. 

In order to understand the causes active in life and death, we must bring 
ourselves to realize that there is vitality in the air which all life needs, which 
permeates all life and which all life inhales and again exhales in modified 
character — in character, more vitally energetic in some exhalations and less 
vitally energetic in others — in sewage. 

There is not enough air in the water at the ocean-depth to sustain life, but 
the field of conscious energy does penetrate the ocean water to any depth, 
and it does sustain life where there is no oxygen. 

All life is organic, and it lives by digest-powers, which even in its minut- 
est parts are radio-active and consciously energetic. When conscious energy 
ceases to control digestion, then the process of life metamorphoses into the 
process of death ; digestion metamorphoses into fermentation ; the organic 
workings of life come to an end; the parts in any organism, which cease to 
organically digest nourishment, die ; they peal off the organism as does the 
dead bark off the tree. 

There is nothing absolute in the world. The whole changeful process of 
existence is a one of metaboling predominance and subservience in counter- 
active forces and powers, in the diapheromenal sympheromenal stuff of exist- 
ence. 

241 



consciousness in radio-activity which the ancient Chinese knew as 
TI. 

All life originates in the same cause; it is sustained and propa- 
gated by the same cause. 

It behooves us to study the difference between organically reciprocal pro- 
cedures in the way of life, and the non-organic relative procedures in the way 
of death ; and we need to realize that both kind of procedures at all times' 
counter-cycle to meet and part in the one vitalizing point of the digest-center. 
The unconscious procedures of death support the conscious procedures of 
life. The conscious procedures evolve specially organic powers of life in the 
ways of digestion, and they sustain these powers in their organic oneness of 
individual life. They sustain all life by alternating assimilation and elimina- 
tion of two kinds of nourishment, in the up and down, the right and left, the 
roundabout counter-cyclings of changeful polarity. 

A look into the lifeless undercurrents of existence will help to make known 
the workings of living causes. 

There is no life without digest-powers. There is no digest-power without 
consciously radio-active energy ; and that energy works in individual as in 
universal ways, to set to order, to animate, to organize the stuff of existence. 
It works at all times in either life or death by diapheromenal or symphero- 
menal counter-procedures. These procedures we must know in order to under- 
stand natural causation, and we must know the difference between the organic 
and non-organic workings in these counter-procedures in order to determine 
the difference between life-sustaining powers and death-dealing forces. 

Illustration 78. Prof. Zehnder's diagram of polar ac- 
o . , . tivity in imaginary molecules may help us to get some idea 

'■■• V • •'' fo^ °f tu e movements of vital energy in the periphora. The 

...--^v.ftv/ri-----.. professor, in his work, "Die Entstehung des Lebens aus 

3Jp^" K '\ mechanischen Grundlagen entwickelt," (Origin of Life 

' t 1 (considered as) out of Mechanical Causes Evolved), aims 

to elucidate the polar movements of magnetic currents by 
;'\\7"" this diagram. In doing this, he, of course, takes only an 

analytic, abstract view of nature's work. All he aims to 
show is that magnetic currents enter at the south pole ot 
a given piece of matter (molecule) and escape at the north pole; that the 
same currents keep circling about the molecule (which is not true) and will 
cause other molecules to place themselves in givt i position (which these cur- 
rents might do if they controlled the other molecules). All this may not be of 
special interest to us ; but the south and north pole activity, illustrated, gives 
us a first hold on the facts to be made known. Magnetic currents move in and 
out at these poles ; but there is an electric counter-movement in the opposite 
direction to all magnetic currents. And then there is an axis of west to east 
circling, which we cannot overlook. Besides, there is a circling movement of 
matter (the body of the earth and its atmosphere) from east to west. All of 
these circlings have something to do with the periphora, which nourishes life 
and with the process of digestion, here under our consideration. 

We must not allow our attention to be side-tracked by this or the fol- 
lowing diagrams of abstract aspects. We must remember that the above dia 
gram should show two intersecting axes, with variable angles of intersection 
in order to represent radio-activity of any kind in life or death. (See Illustr 
37.) 

242 



I 



Death is a bi-product of life, or rather its counterpart. All 
the workings of life and death originate in the same active cause; 
namely, in the tendencies to consciousness, which characterize the 
radio-activity of TI, as explained in Chinese cosmogony. 

Radio-activity always divides the stuff of existence equally 
between life and death. The world never was all life, and it never 
was all death. It was always half of the one and half of the other. 
Death never was anything else but the sewerage of life. 

Eighth: Digestion is always a process of simultaneous assim- 
ilation and elimination of four kinds of nourishment. Two of these 
nourish mental powers and two others nourish physical powers. 
The difference between mental and physical nourishment our evo- 
lutionists have not even begun to consider. 

Ninth : Evolution does not end in the process of producing 
the animal or human species. It extends itself in the process of 

ILLUSTRATION 79. Dr. Drescher, in his work, "Werden, 

Sein, Vergehen (Coming into Existence, 
Being in it, Passing Away), lias made two 
diagrams by which he aims to explain 
electric currents. These diagrams supply 
some of the short-comings of that shown 
in Illustr. 78. The Doctor is a student of 
Herakleitos, and he has impressed upon 
his mind the duality of elementary forces 
(diapheromena sympheromena). There- 
fore he doubles up on the idea of currents. 
In Illustr. 79 he shows these currents as running parallel to each other and 
as circling about two foci, to unite in one or the other alternatingly. 




ILLUSTRATION 80. 




In Illustration 80 he assumes the cur- 
rents as running in opposite directions 
and as spiralling toward and through a 
focus. This diagram comes still nearer 
the fact of radio-activity than that of Il- 
lustr. 79, as far as lifeless electro-magnetic 
currents are concerned. 

The school of Ephesus, which dealt 
with the inwardness of nature's activity 
much as did the learning of East Asia, 
did elucidate atomic (radio-active) work- 
ings by the focalizing movements of screws. 

In order to similarly elucidate the workings of atomic radio-activity in 
life or death by movements of screws, let us place four wood-screws in a 
perpendicular plane and in the form of a St. Andrew's cross, with the points 
all meeting at the center. Then let us assume that the two upper screws turn 
in opposite direction to each other, and that the lower screws turn similarly, 
but in direction opposed to the upper. We have, thus, four spiral move- 
ments toward and away from one center in the bodies of the screws. These 
screws, however, move in some medium of matter, and in this medium they 
cause a reverse movement. 



243 



thinking and speaking, and also in the process of civilization. 
These extensions are misrepresented by all evolutionists. There 
is scarcely a glimmer of truth in any of the ideas advanced to 
describe mental or social evolution. The facts are usually the 
reverse of the statements made by scientific evolutionists. 

To these enumerated shortcomings in the present stage of the 
theory of evolution may have to be added a certain contribution to 

We have now eight simultaneous movements centered in one point — the 
crucial point, speaking mythically. These eight simultaneous movements, 
practically illustrate the workings of light and heat and of electromagnetic 
currents. The movements of life follow those of nature's non- vital activity. 
Radio-activity controls both. Life focalizes vital energy in digest-centers just 
as heat-light focalizes the substantial undercurrents of nature's activity in 
non-vital ferment-centers. (See illustrations to polarized light, in appendix.; 
Each of the eight simultaneous screw-movements just spoken of, should 
be considered as a compound of diapheromenal and sympheromenal energy. 
The former energy always tends to move in straight lines from and to a cen- 
ter, while the latter always tends to move in circles about this center. The 
inseparable union of both produces the spiral movements. When these eight 
movements are considered as eminating from and as depending on one and 
the same source, or their focus, and as connected with the great counter-move- 
ments in the environing substance and matter, then we may see the reason 
why they produce spherical effects, as far as the pressure of environment per- 
mits the radio-active energy, working within, to impart spherical form with- 
out. 

The counter-cycling about a radio-active focus or axis in the material and 
substantial fields in the periphora (the fields in which radio-active character- 
powers are also active) may possibly be brought to mind by thinking of the 
figure, known as the "grand right and left" in the quadrille, in which four 
males and four females counter-march in a circle, while changing hands. 
Ancient art did produce figures which suggested this movement, and probably 
for this purpose. (See the double-active, counter-cycling cross of ancient 
North America in Illustr. 10. It represents the radio-active digest-center.) 
All figurative representations are, of course, only fragmentary and ab- 
stract aspects of the changefulness in and about radio-activity. All are only 
means to draw attention of thought to the facts — toward a knowledge of 
which every mind must work for itself. 

Dr. Drescher, in an attempt to explain the formation of an eight-sided 
crystal produced a diagram shown in Illustration 87, which by some change of 
explanation may serve us to present the idea of counter-cycling about and 
ILLUSTR. 87. within radio-activity. He suggested to think of eight 
spheres (misnamed atom-circles) placed together in ac- 
cordance with the sides of an octahedron, and to think 
of the axes of these spheres with alternating polarity, S 
and N, standing radially to one center or perpendicular 
to the sides of the octahedron. If these axes would con- 
trol the duality of "matter and energy" (as he puts it), 
he asserts they would produce the octahedron. It does 
not matter to us whether this would happen or not; but 
the design is well conceived for our purpose. It shows 
four rounded bodies in dark lines, two of them large, two others small to 

244 




the field of conscious energy in death, if antiquity had a correct 
idea of division of conscious energy in dying. 

Death is never a complete separation of the powers of life 
from the forces of death; it is never more than a partial separation 
of these two factors in nature's mobility and motivity. It is always 
a matter of self-division in and between the body-making and the 
character-making powers, just as is the propagative self-division. 
It differs from this division only in as much as it breaks up the con- 

the view. And it further shows four similar bodies in thinner lines; all 
massed together about one center. If we assume that these eight bodies con- 
tinuously change in character as they are presented differently to the eye, 
the larger ones in the smaller and the ones shown in dark lines into those 
shown in thinner lines, we may get an idea of that changeful predominance 
and subservience in diapheromenal and sympheromenal character-powers 
which all radio-activity in ferment- and digest-centers has in common. The 
study of the mobility which this diagram suggests may make some features 
of radio-active changefulness intelligible at a glance, while a volume of words 
might never do it. 

Illustration 91 shows the evolution of seed-energy in an elementary type 
of life by repeated stilling of the holy hunger (chresmosyne), for nourishment 
of higher and higher consciously energetic substance from periechon and peri- 
phora. The stilling of this holy hunger in both the spermatocyte and oocyte 
leads up repeatedly to stages of satiety (Koros), and to consequent repetition 
of self-division. The process of evolving special seed-energy in either egg or 
sperm may be divided into three stages. 

First : Repeated self-division to produce the special seed-cell. 

Second: Their growth to maturity, the apparent outer rest and inner 
digestion and ripening. 

Third: A repeated division for extra concentration of seed-energy to 
produce the final power of egg or sperm of animal life. In this final reduction 
process, the strongest parts of seed-energy unite, discarding the weaker, and 
re-absorbing them, directly or indirectly by redigestion. For instance, of four 
eggs sometimes produced in the final division, only one ripens at the expense 
of the other three. 

The process of evolving seed-energy, it must be remembered, takes place 
within the bioplastic atmosphere (periphora) into which all life egests the 
surplus products of its digest-centers ; that is, conscious energy of its own 
special kind, especially notable in the odor of flowering plants or mating ani- 
mals. Upon these egestions, the evolving seed-energy draws by ingestion to 
still its holy hunger in part, and it also draws on the world-wide field of con- 
scious energy which penetrates all life. The reproductive powers are not 
nourished alone from the side of material digestion. Rising toward develop- 
ment of conscious energy, they are mainly nourished in the downward way 
from the side of conscious energy formerly evolved and egested by digest- 
centers and forming not only a periechon about each organism, but also the 
universal field of the all-penetrating conscious energy. The penetrative power 
of this energy is far greater than that of either magnetism or electricity. It is 
a vitally digested energy, while that of electro-magnetism is the product of the 
non-vital fermentation-process — the sewage-redeeming process. The energy 
produced by vital digestion gives the earthy atmosphere its character of life 

245 



scious double-connection between the individual living self and the 
not-self, instead of continuing this connection by cyclic alterna- 
tions in the process of digestion and propagation, as they occur in 
the counter-procedures of life, as for instance in sleeping and wak- 
ing, in mind-making and in body-making, in going toward the 
development of special organic powers or toward that of character- 
power and seed-energy. 

Death and sleep, in their inner causation, differ only in as much 

and its powers to nourish life and sustain health. It is the Manna, mythically 
speaking, which may be ingested from the field of conscious energy. 

The glands, in general, at least all those that secrete and excrete, are com- 
munities or rather states of re-digestive cells. All produce re-digestive germs 
to take part in the alimentation of special powers in the bodily economy. These 
germs enter into the movements of lymph and blood, more or less directly, to 
do redigestive work, and to develop higher special character-power in the 
reanimated nourishment for the body and mind, as it moves up from the 
intestinal organs or down from the lungs. "While some of the glands work 
directly in the way of preparing nourishment to sustain bodily, mental, intel- 
lectual, sexual or other character-powers in the organic economy ; other glands 
like the kidneys work in the ways of sewage-redemption. They redigest 
wasted tissue or partly digested nourishment eliminated here and there. 

The vascular and other glands which apparently do no redigestive work 
are nevertheless doing it invisibly, they draw on the field of conscious energy. 
They do specially mental or sexual work. 

Wherever there is elimination, there is also assimilation. Digest-germs 
animate the dead food, and they reanimate part of the dying waste, saving it 
or redeeming part of it and preparing it to do lower, primitive work in the 
organic body. There is a continuous counter-procedure of meeting and part- 
ing, of division and re-division in the cyclic ways of life's digestive work. 
There is a continuously changeful going into life's way and going out of it. 
There is something like purgatorial work done in the partial redemption of 
sewage within the organic body. Life in its minutest parts, as in its organic 
complexities is a process of digestion and re-digestion. The work of life, mind 
and intellect is digestive work. Every part of the organic body is more or less 
of a digestive organ ; digestion sustains all functional activity. 

The undetermined use of many glands is to be sought and found in diges- 
tive and redigestive functions. Not only nourishment taken into the body, 
but also wasted tissue, is being constantly redigested. Sewage is being 
worked over and over before it is finally eliminated from the organic body. 

The digestive self-division in the protozoan types and the specially germ- 
inal self-division in the metazoan and higher types always eliminates part of 
the community centrosome and nucleus or seed-substance as wasted tissue, and 
that tissue is worked over and over re-digestively in the simple cell-community, 
just as it is worked over in the highly organic animal's body. 

In almost all cases, if not in all, not only part of the nucleus, but also 
part of the very seed-string is absorbed, eaten up by lower digest-centers in the 
body of the cell-community during process of self-division and cell-propaga- 
tion. 

The order of Life tolerates nothing idle or useless in the organic body. 
There may be warts, cancers or other parasitic growth, but these are works 
of vital disorder. No work of life is immaculate. 



as the former breaks up the conscious double connection between 
self and not-self, while the latter continues it by periodic and cy- 
clic alternations. 

What remains of the Darwinian theory and may be considered 
as its percentage of truth is the observation that all organic life is 
a product of the association of individual cells, proceeding by self- 
division of one or two kinds, known as mitosis or amitosis, karyo- 
kinesis or karyostenosis. These two kinds of self-division, how- 
ever, are only known in their outward appearance. Their inward 
workings are not properly understood or described by evolution- 
ists. The one kind of self-division should be described as that of 

That which is not a useful factor in the cell-community does not remain. 
Many biologists think otherwise. They hold that the same seed-string divides 
itself in parts (chromosomes) during self -division re-unites the same parts in 
the daughter-cells, this reunion, however, is only one of the same digest-powers 
and not of the same material. 

The argument advanced by these biologists asserts that all higher organic 
life draws on the primitive font of its special seed-energy and not on any 
primitive organs. This assertion is, of course, perfectly correct but the as- 
sumption connected with the argument, that any part in any primitive organs 
of cell-life can remain unchanged and useless, is incorrect. There is no inter- 
ruption in the process of life. Nothing can continue to live if it discontinues 
to digest — to assimilate and eliminate substance, and all parts of the organic 
body work reciprocally ; they give and they receive. Change is the invariable 
order in all existence. 

Even the things which are dead continue to undergo changes by assimilat- 
ing and eliminating substance from the all-penetrating undercurrents. That 
which is dead undergoes slow or rapid changes in the universal fermentation 
process — be these changes too rapid for the eye to catch, or too slow for hu- 
manity to notice. 

The salivary glands produce redigestive corpuscles which work in the 
saliva and prepare it for its work. The sebacious glands produce redigesters; 
they produce the oily and fatty matter which they contain. So do the odori- 
ferous glands. Follicles are the homes of redigesters. 

The ductless glands thyroid, thymus, spleen and adrenal capsule, may not 
be in the special business of generating redigesters, but redigestive work is 
done in them ; and this could not be done if these glands did not regenerate 
their own powers. They are of porous structure, we might say. Penetration 
by vital energy causes the redigestive work to be done in them • as also in the 
pineal and pituitary glands. This work usually converts physically energetic 
substance into mental and thinking powers, or it serves to reanimate devital- 
ized substance. 

The suprarenal capsule re-vitalizes the sewage, redeemed by the rediges- 
tive work of the kidneys. 

The spleen puts the joy of vitality into the circulating blood. 

The thyroid gland does reanimating in the catabolism, and the thymus 
does it in the anabolism. 

All these glands ingest vitality from the atmosphere, or periphora rather. 
They digest vitalizing energy — not matter. 

Oxygen is not vitalizing energy. It is devitalized matter. Some life can 

247 



double-active character, which retains its duality, division notwith- 
standing. The other kind should be described as that of inner and 
outer organic faculties, making for special development. One divi- 
sion goes from outwardness of body toward inwardness of seed- 
energy; the other goes from seed-energy to body-making. 

In order to build a full knowledge of the world-process upon 
the twelve per cent of truth contained in the modern theory of 
evolution, we would have to add not only over eighty per cent of 
knowledge, but we would also have to modify and correct the 
twelve per cent of modern knowledge. We would have to elucidate 
how and why the way of changeful digestion sustains all evolu- 
tion at all times, how and why it alternates; and we would also 
have to show how and why the two kinds of self-division alternate. 
This again would make evolution the same lengthy study as that of 

exist without it, other life gets very little of it ; but no life can exist without 
the all-penetrating, vitalizing energy. Some of these vitalizing states of re- 
digestive functionaries in the human body are called vestigial, simply because 
their functions remain undetermined. 

The glandular work in the organic system begins with the light-bodies 
(leucocytes), which are re-digesters of the free-lance kind, and not particularly 
scavengers. They work in the lymph and blood, if not also about the watery 
life-fluid in the vacuoles of cell-life. 

ILLUSTRATION 88. The corpuscles in lymph and blood are func- 

tional re-digesters of nourishment which has 
been taken into the organic body, such as that 
of the frog, in this case. Their redigestive 
workings evolve germ-powers for the growth 
of organic constituents and to prepare food for 
these constituents. Corpuscles always work 
by ingesting and egesting conscious energy. 
Their digestion work connects them with the 
all-penetrating field of conscious energy. The 
smallest corpuscle is an organism, itself ; it is a 
family of digest-centers, and it has an individ- 
ual character-power. It works to generate 
redigestive germ-powers, to build up the great- 
er organism in which it lives. 

Illustration 88 shows a light-body or leuco- 
cyte from the body of a frog, doing re-digestive 
work of the vitalizing kind. It makes its way 
by pseudopodial means. The illustration is 
from Metschuikoff, who believes the food en- 
closed in the leucocyte's body is a bacterium. 
If this leucocyte is a soldier in the bodily econ- 
omy, it does its work, as does all life, by di- 
gestion, and it is a maker of nervine. 

The seed-cell, making for development of masculine energy, does not draw 
for material or physical nourishment on its environment — the body in which 

24S 




the world-process in the foregoing pages. We will have to content 
ourselves with the additional explanation of the illustrations pro- 
duced by modern evolutionists, and hereafter inserted. 

Before leaving the modern ideas of evolution, it may be well 
to take another cursory glance at the cyclic changes of life and 
death in the process of nature to further prepare the mind for the 
elucidation of Chinese cosmogony. 

it ripens. It lives on its own substance and by ingesting conscious energy from 
its periechon and from the vitality in the atmosphere. In its development 
toward sperm-energy, the seed-cell merely concentrates conscious energy by 
outward ingestion and by inward digestion. 

The breathing apparatus supplies whatever nourishment the ripening 
seed-cell draws from without. 

Overfeeding the body in which the seed-cell develops itself into sperm- 
energy diminishes the propagative powers. The energy does not ripen or con- 
centrate itself in the overfed body. The vital energy in the air, inhaled, is re- 
quired for the digestion of surplus food. 

Gluttony is an American vice among well-to-do men; hence their propa- 
gative powers are lessened and often even impaired. Luckily the feminine 
powers which work in opposite ways, make up for masculine depletion, of the 
sort referred to, in a way. Weak masculinity will propagate ; weak femininity 
will not. 

It is of great importance to humanity to determine and recognize these 
functions. This gluttonous nation does not digest its food properly. The 
stomach and physical digest-organs can do no more work than the redigesters 
of vital energy, the lungs, the tracheal follicles and ductless glands can supply 
with vital energy. Digestion means re-animation and re-vitalizing. The food, 
after being physically reanimated in the intestinal digest-organs, needs more 
and more re-vitalizing in the digestive anabolings and catabolings (so-called 
anabolism and catabolism), in order to sustain the mental and intellectual 
powers in highly organic animal and human life. 

Beef-eating does not necessarily impart the intellectual powers of a col- 
lege professor. The professor develops and sustains his thinking powers by 
means of the glandular organs, which draw on the atmospheric vitality and 
make the redigestive work possible in his vital economy. These facts were 
known to antiquity, but they are not known to modern science. They are 
still somewhat known in China. But imagine an American student of anato- 
my going to China to study his science! 

If the vitalizing power in the atmosphere, or rather periphora, and the 
undetermined functions of glands were understood, we would soon know the 
reason why this physically overfed nation develops great powers of special 
sense, but no particularly notable mind-powers. 

Our scientists do not understand the process of digestion. They overrate 
the physical work of digest-organs and they underrate the mental functions of 
glands and follicles. 

In pure yeast culture we may see how special ferment-germs convert most 
any old thing, by spirituous digestion, into pure food-products, and how these 
germs must be fed to maturity and supplied with vitalized air for reproductive 
purposes, in order to achieve the desired results. 

Chemistry has nothing to do with this process. It only interferes with its 

249 



ILLUSTRATION 89. 



NATURE'S METHOD, OR THE "HOW" OF NATURE'S 

PROCEDURE. 

All ponderable matter is produced by the knittings of radio- 
active centers. This knitting proceeds by combinations of lineal 
and circular movements which characterize all of nature's mobility 
and motivity. All things ponderable and imponderable, all matter, 
all substance, all mental and physical powers of life, all collective 
and distributive forces of death, have their rooting in radio-activ- 

proper understanding. Light and warmth have much to do with the vitalizing 
of air. 

If science could divest itself of the foolish habit of applying chemistry to 
life, civilization would do better. 

If the overfed people would go to sparsely settled country where midnight 
suppers are not in fashion, where physicians do not indiscriminately recom- 
mend cold showers to put the sudoriparous glands out of action, where the 
climate permits sleeping out of doors, they would experience a change in their 
vitality and mentality. 

Seed-energy develops itself by reversal of polar-activity in the process of 
nutrition. It draws on the opposite poles of the axial activity. Science ignores 
the nutrition of seed-energy. 

Science does not consider this process of self-division in its dependence 
upon digestive activity. 

Illustration 89 shows the largely 
magnified nucleus of the salamandra ma- 
culata, after Hermann. The egestive ac- 
tivity of the nucleolus, or seed-core, is 
here plainly visible at one pole. The 
egestive activity of the other pole is that 
of the body-making centrosome. These 
egestions feed the minor digest-centers 
in the nucleus and also the seed-string ly- 
ing above in form of a dark knot. 

The whole mass of the nucleus must 
be considered as being penetrated by two 
counter cycling fields of vital energy, one moving from west to east about 
the axis of the nucleolus, the other moving from east to west about the axis 
of the centrosome. These axes, of course, are not visible, as are the axes of 
a wagon. The circling movements in the periphora are like magnetic cur- 
rents about a magnetic axis. The axis is only the center of the moving cur- 
rents. The currents of vital energy are not any more visible than are magnetic- 
currents ; yet the former currents cause organic growth about the axis of their 
movements, just as the latter currents cause accumulations about their axial 
centers. 

The seed-string lives almost exclusively on the invisible currents of vital 
energy and hence neither the ingestive nor egestive activity at its ends can 
be seen. 

Some biologists do not like the term "nucleolus," but then they use less 
suitable terms than it is. We should not think of ponderable matter or chem- 
icals as much as of movements of vital energy when we use the terms nucleo- 
lus or centrosome. 




250 



ity; all forms of existing things are products of combination in 
lineal and circular procedures. The cross in the circle is the old 
time symbol of them all. 

All digest-centers in their life and death-making activity do 
four kinds of work. 

First: They draw on two kinds of dead matter for immediate 
revival to life and eventual return to death in the cyclic counter- 
procedures of all of nature's activity. 

Second: They egest two kinds of conscious substance from 
the to-order-setting power active within them into the field of con- 
scious energy about them. 






ABC 
ILLUSTRATION 97. 
Three stages of self -division in the seed-energy of the Fritillaria persica. 

Illustration 97 presents the changeful polar activity in the concentrative 
division of a seed-cell, after Straasburger. This illustration shows a cell 
which divides its seed-string into a great number of seedling parts, but not 
in any arbitrary number, for each part represents a special character-power 
in the construction of the organic body. 

In A the seed-string, overcharged with diapheromenal energy, parts, and 
its seedling-parts assume the horseshoe bent. 

In B the seedlings become sympheromenally digestive to form two new nu- 
clei ; while the old nucleus, being diapheromenally active, makes for self- 
division. 

In C two new nuclei are growing, in the way of concentrating and matur- 
ing renewed seed-energy, by alternative redigestion, which builds up character 
in the seed-string and gives it bodily housing. 

REDUCTIVE SELF-DIVISION OF THE SEED-CELL BY INWARD RE- 
DIGESTION. THE MAKING OF THE (MASCULINE) SPERM-CELL. 

After the bisexual seed-energy has concentrated itself by digestive re- 
versal of repeated self-division, such as indicated by A and B in the illus- 
tration and has formed the finished and full-grown seed-cell (spermatogo- 
nium), it passes through two more rapidly successive and extra reductive 
self-divisions, indicated by diagrams C to H (111. 91). The first of these divisions 
converts the parent of the sperm-cell, C (spermatocyte) into 2 scion-cells, G; the 
second converts these scions into 4 scion-cells, H — the sperm-cells. C is 
therefore the grandparent of H in this special, reductive self-division and 
propagation. The sperm-cell metamorphoses. The digest-power in its nu- 
cleolus eats up the juicy nucleus and converts itself into the firm head of the 

251 



Third: They ingest two kinds of conscious energy from the 
substantial fields about them. 

Fourth : They eliminate two kinds of sewerage into their ma- 
terial environment. 

The ingestion and egestion is, of course, a matter of inter- 
action and counteraction between the digest-centers and the peri- 
phora; but the periphora is made up of four distinct fields of activ- 
ity, hence we can speak of various kinds of substantial and material 
activity. 

"spermide" (spermatozooid), while) the digest-powers of the centrosome form 
the body and tail of the spermide (spermatcr^on) — the final embodiment of 
masculine seed-energy. The seed-cell of bisexual tendencies becomes a single 
sex-cell of masculine sperm-energy, by repeated redigestion of the symphero- 
menal tendencies in it. In these tendencies predominates the feminine char- 
acter. Redigestion converts this character into masculine energies or elim- 
inates it into the body of the animal in which the cell lives. 

The concentration of seed-energy by reductive self-division is ac- 
companied by reduction of the seeding parts into which the seed-string 
divides itself during ordinary self-division. Only half as many parts appear 
in the final reductive division, but copulation eventually restores the original 
number. 

ILLUSTRATION 95. 





REDUCTIVE SELF-DIVISION BY INWARD REDIGESTION IN THE 
SEED-CELL WHICH EVOLVES THE FEMININE EGG-CELL. 

The diagram 95 shows eight phases of the concentrative evolution of 
feminine seed-energy by reductive self-division. 



252 



THE WORK OF FERMENT CENTERS IN THE PROCESS 

OF EXISTENCE. 

The ferment-centers in their sewerage work behave much as 
do the digest-centers in their work of life; except that they cannot 
ingest or egest much of the conscious factors active in the field of 
substantial energy, the fields which pass through them and which 
counteract their own tendencies and capacities; thereby regulating 
them. 

Sun- and planet-making are universal counter-procedures in 
the fermentation process. Suns (fixed stars) and planets act as do 

A shows the seed-cell, S. C, which still retains its original bisexual ten- 
dencies. N is its nucleus or core. N. 0., its nucleolus, a seat of concentrated 
bisexual character-power. C, its centrosorae, or concentration of body-build- 
ing power. 

The centrosome in this specially reductive division does the predominant 
work; the nucleolus does the subservient work; bisexual powers, which are 
vested in its seed-string, are to be reduced; the masculine tendencies in it are 
to be eliminated, so that the feminine tendencies may be concentrated and 
prevail thereafter. The nucleolus has concentrated its powers digestively into 
what we might call, provisionally, nucleine and paranucleine, shown by a dot 
within a small ring. 

In A the centrosome is beginning to act egestively at its outer pole and in- 
gestively at its inner pole, thereby drawing on the nucleus for nourishment. 

In B the centrosome power, S, C, N, begins to divide itself, having -over- 
charged itself within. The nucleus, N, upon which it has drawn, shrivels. 
The nucleolus, N, 0, has further concentrated its energies and begins to dis- 
appear on the outside. 

In C, the divided centrosome has increased its egestive activity, and it 
has placed itself in line with the axis of predominant movement in the peri- 
phora, in order to eliminate masculine, diapheromenal seed-energy at S, N, 
toward that axis, the line of least resistance and sympheromenal attraction. 

At D the diapheromenal seed-energy, S, C, is concentrated and bulging 
out of the body of the cell; and the centrosome loses its egestive activity. In 
E, diapheromenal seed-energy, S, C, has been separated from the cell, and 
the egestive activity of its centrosome metaboles into ingestive activity again 
at its outer pole, N. The first rapid division is complete. 

In F the centrosome, N, resumes its outer egestive activity at once, with- 
out the usual rest, required to restore the inner digest-powers of the nucleus ; 
for it is not an equally active factor in this reductive division. Its seed-string 
is being acted upon by bodily digestion, for a reason similar to that which 
causes the bees to kill the drones in the hive when no longer needed. The 
purpose of this division is reduction of diapheromenal energy, and concentra- 
tion of sympheromenal energy. 

In G- the centrosome power again adjusts itself to the axis of outer ac- 
tivity to push the diapheromenal seed-energy out of the cell. In H, the 
second concentration of seed-energy is eliminated and the centrosome has 
resumed its ingestive work. There may be, or there may not be, another elim- 
ination, until the nucleolus loses one-half of the seed-energy vested in its seed- 
string. This done, the remaining seed-energy has become vested in the core 
of the egg, which is now single-sexed ; feminine and working for maturity and 
eventual copulation. 

253 



all ferment-centers; they are aggregations of ferment-centers of 
opposite character-powers, and therefore they proceed in opposite 
directions of sewerage development and envelopment. But, al- 
though proceeding in opposite directions, they follow the same 

The masculine seed-cells, which have been eliminated in the process of 
concentrating feminine seed-energy, are eventually eaten up in the organoid, 
in which they were produced. 




ILLUSTRATION 92. 



PROPAGATION OF ELEMENTARY LIFE BY COPULATION. 

Fig. 1 in Illustration 92 shows a ripened egg-cell, consisting of innumer- 
able re-digestive centers, which give it its special character-power, vested 
partly in D, its yolk, and in C, its core or nucleus. This character-power 
has both body- and mind-making tendencies, capacities and activities, and it 
egests the surplus products of both mind- and body-making activities into 
its environment, forming a periechon to its own radio-active digest-centers, 
as does all life. The periechon attracts sperm-life, not by smell, but by the 
digest-power in sperm-life. It draws on the conscious energy in the periechon 
for. nourishment. 

One spermide (spermatozoon) at B penetrates into the housing, A, of 
the egg-life, where the centrosome, E, the concentrating energy of the body- 
building power, bulges out to meet the spermide (called spermatide some- 
times 1 ). The centrosome, E, still acts ingestively. 

In Fig. 2 the spermide has entered the yolk of the egg. It left its tail 
behind to pluck up the place of entrance. The centrosome, E, is going into 
egestive activity at its outer pole. It moves by the side of the spermide 
toward the nucleus, or cell-core, C, of the egg. 

In Fig. 3 the spermide, B, has nourished itself, by inner interaction with 
the centrosome, E, to maturity. It is now getting ready to divide its seed- 
string; and so is the approaching nucleus, C, of the egg. 

In Fig. 4 the centrosome, E, divides itself, having overcharged itself 
within by ingestive activity from without. The core of the sperm, B, as well 

254 



principles of cyclic counter-procedures which characterize all of 
nature's activity, for they are controlled by the same to-order- 
setting radio-active energy. 

The body of the sun is made up of ponderable matter of plan- 
etary origin. The sun was a planet once in an older solar-planetary 
system. 

The surface of the sun is in a state of rapid disintegration of 
matter by fiery fermentation-process. The surface of the earth is in 
a state of slow concentration of matter by the slow or watery fer- 
mentation-process. 

ILLUSTRATION 93. 




ILLUSTRATION 96. 
Y. 




D' E' F' G' 

as that of the nucleus, C, have divided their seed-strings into half of their 
usual number of seedling-parts ; two in this ease. 

In Fig. 5 the divided eentrosome, E. E., is going out of diapheronienal, 



25F. 



Sun- and planet-making is the work of continued counter-pro- 
cedures in the sewerage work of the universal process of life and 
death. 

The world is built up of solar-planetry systems, and all these 
systems work on the same principles as do all ferment and digest- 
centers ; all have four features and three phases of activity in com- 
mon. All work in the same universal chain of eternal causation, in 
which ferment- and digest-centers act as the individual links or 
crossing-points, where life and death meet to part and to meet 
again in momentary cycles or solar-planetry ages, and where the 
radio-activity of conscious energy does the determining work of 

egestive activity at its outer poles to become egestively active within. The 
seedling strings, B and C, are crossing over from sperm to egg, from egg 
to sperm. 

In Fig. 6 the centrosome has become ingestively active at its outer pole 
and egestively active within. As a consequence, division of the cell begins. 
The seedling strings (chromosomes), B and C, have all this time been active 
digesters of conscious energy ; their digest-powers are now metaboling into 
physical activity, which will reunite them and restore the original number of 
seedling characters in the scion-cells. 

The spermides, swarming about the egg, before one of them enters at A, 
are easily killed by alkalies or acids. They cannot live under the influence of 
one-sided physical nourishment. 

Illustration 93 shows six stages in the workings of seed-energy by so-called 
copulation of the paramaecram or slipper animal. "1" shows the elementary 
redigestive seed-energy, which nourishes the special forms of evolved seed- 
character, 2 and 2' in A. 

In B, the seed-character undergoes its first division, 2" and 2". 

In C, it undergoes a second division in four parts. Three of these parts 
are eaten up. The fourth does the propagating work. 3. It divides itself 
again. These divisions copulate as shown and form the germ-power, 3' and 
3" inD and E. 

In P, this power prepares itself for another copulation, after Maupas. 

Illustration 96 apparently shows a variation of the workings of the seed- 
germ in the paramaecium, consisting mainly in the apparent changes which 
take place in the nucleus. Illustration after Hertwig. The division of ths 
fourth and only surviving seed-germ in C has divided itself into two seed 
germs with masculine and feminine ends. 

In D, Illustr. 96, the masculine ends change places in the copulating 
animals and prepare for reunion, while the nucleus K goes to pieces. 

In E' the seed-germs re-unite at t, and they re-divide themselves at t' 
andt". 

In F' they divide themselves once more. In G' these divisions begin to 
reproduce a nucleus, pt, and another seed-cell, N. K. What is left of the old 
nucleus is redigested. The whole process is one of redigestion and self- 
division under promptings of holy hunger, to the satisfying of which the body 
of the copulating animals contribute virtually nothing. 

This going to pieces of the nucleus looks like a case of endogenesis; in 
which seed-cells of opposite gender copulate, without causing self-division of 
the cell. Eventually these wasteful seed-cells are eaten up and converted into 
a fertile nucleus. 

256 



life and death — the all-to-order-setting work of life and death. 

In the universal fermentation process, the non-vital planetry 
forces do much knitting of matter and little unknitting of sub- 
stances; while the solar forces produce much unknitted substance 
and little knitted matter, such as meteoric ashes. 

In the individual digestion-process the powers of life work 
equally with knitting and unknitting matter and substance. 

The substance and matter which the digestion-process pro- 
duces differ from those which the fermentation-process produces, 
by the one-sideness of knitting and by the one-sideness of the 
character-power which does the knitting. Knitting and unknitting 
of matter and substance characterize the process of life and death, 
and produce all transformation of existing things. Knitting and 
unknitting of the stuff of existence divides it into all states of ag- 
gregation and dissipation, and into world-wide fields of activity 
and passivity. There are four different fields in the periphora; one 
substantial and one material field, in the non-vital workings, and 
one of each in the vital workings. These fields do not remain dis- 
tinct, they become in part unified by the digest-centers. The work 
of the ferment-centers runs into that of the digest-centers and that 
of the digest-centers into that of the ferment-centers in the way of 
life; that is, dead stuff goes partly into life and living stuff partly 
into death, as the cyclic counter-procedures of life and death cross 
each other, ever meeting and parting. 

ILLUSTRATION 100. 

Illustration 100 shows the same cell seen 
from two points of view. 1 and 2 show the 
appearance of the cell seen from the pole, at 
right angles to the plane of division. 3 and 4 
show it as seen from the plane of division. 
In 3 the seed-string parts ; in 4 the new seed- 
strings have formed. 

The power which does the knitting and 
unknitting of ponderable and imponderable 
matter and substance has individual and 
universal characteristics. It acts in the 
smallest possible thing as well as in world- 
wide ways. It lives in the minutest digest- 
center, in the organic corpuscle, and in the 
all-penetrating field of conscious energy. The knowledge of this power is the 
key to the understanding of the world-process. We cannot see it through 
microscope or telescope. Yet we can know it ; and knowing it, we can speak 
of it ; we can describe it ; we can present it by ideograms more fully than by 
words. 




257 



OUTLINES OF THE WORLD PROCESS. 

FACT. 

The world-process is the sum total of all facts of existence, of 
the all there is to "doing" in nature. This "all" is easily knowable 
in the natural way of thinking and speaking; but it is next to 
unknowable in our subjective way of thinking and of using words. 
It is a difficult study by alphabetic means unsupported by ideo- 
grams. 

The world always was what it is now — a process of life and 
of solar systems. It never was all fire, and it never was all water. 
It never was a fiery cloud, nor a watery cloud, any more than it is 
now sometimes at some places. It never originated. It was 
always. 

There is no possibility of adding anything to the stuff of 
existence or of taking anything away from it. The origin of any 
or all things is only a metamorphosis. 

In our way of using language we give the word "origin," like 
many other good words, an extravagant meaning. 

By this extravagance we delude the judging powers of mind. 

There never was any origin from nothing. There never was a 
nothing. There is none now outside of the dictionaries and the 
learnedly acquired idea of it. 

If there is no origin, there can be no original causes. All that 
can be called an original cause is the immediate cause of a meta- 
morphic novelty. 

All the original causes, if properly understood are only intel- 
lectual aspects of factors in the metamorphosis in which all things 
partake. 

METAMORPHOSIS. 

Metamorphosis may be considered a world-wide Fact. 

The active causes in the world-wide metamorphosis are: 
Digest-centers and Seed-energy in the way of Life, and Ferment- 
centers in the ways of Death, both controlled by consciously ener- 
getic, to-order-setting Radio-activity. And that is all. 

RADIO-ACTIVE CONSCIOUS ENERGY IS THE ACTIVE CAUSE IN THE 

PROCESS OF EXISTENCE. 

If we know what radio-activity, digest- and ferment-centers 
and seed-energy are doing, we know the active causes in the world- 

258 



process. There is no difficulty in knowing these causes, nor "why 
and how" they are producing all kinds of metamorphoses. 

The "why" digest-centers are doing something is plainly an 
effort of the first radio-active cause to evolve, sustain and perpetu- 
ate life. The "why" ferment-centers are doing something else is 
to restore life's offal to the order of life. 

Living is the great purpose of nature's activity. The love of 
life is the mainspring of creation. Straining to live is the universal 
tendency to evolution of individual capacities for maintaining the 
order of life. 

All individual forms of life are only special ways and means of 
perpetuating the universal order of life. 

All dead things in nature are products of expenditure in indiv- 
idual capacities to live. The conscious strainings of life result in 
the unconscious rest of death, and also in its cyclic return to life ; 
for the dead things in nature do not remain dead forever, any more 
than any forms of life can remain alive. The forces of death move 
away and toward the powers of life in cyclic counter-procedures. 

NECESSITY. 

All things in nature labor under the necessity which the order 
of life imposes on the stuff of existence. The joy of living bears 
the burdens of counter-active forces of death. The forces of death 
work for and against the powers of life in all atomic radio-activity 
throughout the world. They prepare food for the requirements of 
life and they destroy life in their counter-procedures. 

The "Why and How" of radio-activity underlies all mobility 
and motivity in nature; it is explained in one of the following 
chapters, as the first step of evolution taken by TI, the first cause 
of creation in ancient Chinese cosmogomy. 

LIFE AND DEATH AEE PRODUCTS OF THE CONCENTRATION AND 
DIFFUSION OF CONSCIOUS ENERGY. 

Life is always an organization of digest-centers moving from 
and toward seed-energy. 

Death is always a transition, from the Way of Life to or 
toward the extremes of material solidification and rarification and 
back to the way of life, carried along or about by changeful charac- 
ter-power of ferment -centers. 

To know the inner workings of life and of death amounts to 
nothing more than to know the inner workings of universal and 

259 



individual changes in the radio-activity of digest- and ferment- 
centers. This activity is formulated in the Fu-hsi trigrams. 

Every individual factor in the chain of natural causation does 
radio-active work. Digest-centers do organizing work, besides. 
Seed-energy preserves the work of organic digest-centers in very 
simple ways, as we will see in the coming chapters. 

THE FOUR-FOLD DIVISION OF THE STUFF OF EXISTENCE. 

Radio-activity divides the stuff of existence into four fields 
and it unifies these fields again in the activity of ferment- or digest- 
center. These centers generate their own individual fields and give 
them typical radio-active character power. 

Radio-active character-power divides the stuff of existence into 
that which is known as matter and mind; i. e., into matter which 
has little or no consciously active energy and into conscious energy 
vested in but little substance. 

The ferment-centers produce four fields of various knitted or 
unknitted stuff; and the digest-centers generate four other more 
or less conscious fields. This would total up as eight fields if we 
apply mathematics, but nature is not a mathematician. The two 
sets of four fields each, interact at all times and immediately, so 
that they make but four divisible fields of the stuff of existence. 
These four fields of individual origin in ferment- and digest-centers 
become world-wide, because atomic radio-activity works in world- 
wide ways ; it works in all digest-centers and in all ferment-centers 
throughout the universe. 

The four fields of nature's activity, in which all ferment and 
digest-centers work, may be shortly described as follows: 

1. The field of ponderable matter and of physical forces. 

2. The field of imponderable, solar, lig-ht-heat matter. 

3. The field of electromagnetic substance. 

4. The field of substantial and conscious energy. 

These fields make up the atmosphere of existence; the peri- 
phora which nourishes all ferment- and digest-centers. 

Solar and planetary bodies are only great accumulations of 
ferment-centers in the four fields of nature's activity. 

FERMENT AND DIGEST CENTERS. 

The activity of ferment-centers in death differs from that of 
digest-centers in life in this: 

Ferment-centers act only individually and relatively within 
and without. Digest-centers act as families, organically and recip- 



rocally within the cell-family or so-called corpuscle, and relatively 
without. The explanation of "relative and reciprocal" are given 
in the chapters on Chinese cosmogony closely following this. 

The things which biologists call "cells," or individual cell-life 
are all biaxial. They have an axis of the centrosome and one of the 
nucleolus. Being thus biaxial, they are really a family of two 
double-active factors working in four-fold procedures. 

In self-division toward organic evolution, these factors pro- 
duce masculine and feminine cells, and sexual character-power of 
organic life. If there are any individual forms of life, they are only 
in a state of transition from a ferment-center to a digest-center. 

The amoeba is not an individual form of life; it is a family of 
digest-centers. (See illustration.) 

Life perpetuates itself always by reciprocal interaction of the 
radio-active digest-centers within the cell-family, whether it be 
going into organic- or into seed-form. 

Ferment-centers become digest-centers by embodying two or 
more radio-active centers into one housing. There is a continuous 
transition from death to life, as there is from life to death. 

ORIGIN OF SOLAR SYSTEMS. 

Solar-planetary systems originated in the offal of life; i. e., 
in the accumulations of defunct digest-centers which have been 
converted into ferment-centers. 

These accumulations are restored to life by conversion of 
ferment-centers into digest-centers, in the way of disinfection and 
in that spontaneous combustions, resulting from penetration of 
knitted matter by the imperceptible fields of substantial energy. 

The entire earth, as well as all planets, is made up of the offal 
of life. It is a graveyard in the making. Even the primary rocks, 
which show no vestige of life, are metamorphosed remnants of 
life. 

Our sun and all fixed stars are of planetary origin. All were 
planets once in older solar systems. All are abandoned graveyards 
in process of restitution to life. The heavens are filled with solar 
systems. These systems do not originate by accidents. They 
originate in the cyclic counter-procedures of life and death. They 
are accumulations of life's offal. They constitute the universal 
sewarage-system of universal life. They grow by the side of life. 
They pass through a regular, unending, cyclic metamorphosis. 

261 



ORIGIN OF MIND-POWER. 

The mind originates as does life in digestive radio-activity, 
which concentrates and converts universal tendencies to conscious- 
ness (see Seng Wan Man) into individual capacities of conscious- 
ness (see Tai Kih). 

The special powers of mind are evolved by organization of 
digest-centers, which do special work in the organism. (See ex- 
planatory of Kua and Tchy.) 

Four kinds of digest-families work in all but the lowest of 
organic bodies. (See transition from Tai Kih to LI.) Some of 
these digest-families made bodily tissue, others make brain tissue. 
This latter tissue-making produces mental powers. (See LI.) 

FOUR TYPES OF LIFE. 

The four kinds of digest-families produce four protozoan types. 
Two of these do sewage work; they are scavengers and sewage 
redeemers; the other two work up into highly organic conscious 
and self-conscious character-powers of life. 

All digest-centers draw directly and indirectly in various ways, 
by various organic means, on the four fields of the active stuff in 
nature. 

DEVELOPMENT OF SPECIAL POWERS OF LIFE AND MIND. 

The mental powers are developed in the organic body, just as 
the special organs of the body are developed, that is, by process of 
digestion and of six-fold re-digestion in the body of man. The 
stomach is only the elementary and most physical organ of diges- 
tion in the human body. The advancing mental re-digestion is 
done by other organs in the body. The nerve and brain cells are 
families of digest-centers, as w T ell as anj' other cells in the human 
body; they have highly evolved redigestion powers. They ing'est 
from the field of consciousness and they egest into this field, in the 
same manner as ordinary cells ingest from and egest into the 
other fields. This process of ingesting and egesting may be seen by 
watching cell-life under the microscope. 

THE ORIGIN OF THOUGHT. 

Thought is evolved in the three phases of the world-process; 
the physical phase, the mental phase, and the intellectual phase. 
The thinking faculties are evolved out of more elementary powers 
of life and mind, as are brain-cells, in the way of redigestion and 



self-division in special cell-life, and by the interaction of the cells 
in brain-tissue among themselves and with those in bodily tissue 
over nerve-connections, or without such connections, by working 
on the principle of wireless telegraphy, through the connection 1 
which the all-penetrating field of conscious energy furnishes. 

During the course of evolution and development, the digest- 




ILLUSTRATION 98. 

A Mongolian ideogram 
which represents human life 
as a unification of heavenly 
and earthy emanations. The 
Oneness of Creative Charac- 
ter, its four-fold principles 
of procedure and the three- 
fold phases of causation in 
the way of evolution are 
here symbolically represent- 
ed, as is also the double soul 
or character of man, its as- 
pirations and its interaction 
with creative causes. 



IDEOGRAM OF CONSCIOUS ENERGY, WORLD-WIDE AND HUMAN, 

FROM WESTERN CHINA. 

The upper part of the design symbolizes the individual character-power 
in the world-wide field of conscious energy — the creative energy. 

The four cyclings in the universal process of fermentation and digestion, 
which characterize all radio-active energy are here shown by four circles as 
surrounding the determining center — the living unnamable character-power. 
These cyclings characterize the Wheel of Time; that is, the risings and receed- 
ings of physical hunger and physical satiety and those of holy hunger and 
holy satiety in digest-centers, which divide the stuff of existence by polar 
activity into four fields of the all-nourishing periphora. These four fields are 
the eventual products in the way of highest evolution, which begins with the 
four elementary products of digest-centers and which I have provisionally 
called "protein, saccharine, spirit and oil." 

This part of the design forms a cross, pointing north and south, east and 
west, and it stands representative of the principles of TI and Shang Ti. 

263 



centers in nerve and brain-tissue interact constantly with those in 
their own special fields and with that of conscious energy; they as- 
similate conscious substance, and they eliminate some of it. The 
powers of thought are nourished as they are evolved; that is, by 
ingestions from the fields of conscious energy. The conscious 

The circles intimate endless counter-movement and the all-important 
meeting and parting which does the work of evolution or creation and pro- 
creation. The three-foldness of causation, or the three strands in the chain of 
eternal causation, are represented in each of the four circles. 

The lower part of the design depicts the heavenly aspirations of the 
duality in human character-power : The soul of bodily death-going Sense, 
and of the immortal Reason of Living. This duality is the product of inter- 
action and unification of world-wide conscious energy with individual reani- 
mating power active in earthy matter in the way of digestion and organization 
of digest-centers. Both factors in human character-power are aspiring to 
heavenly conscious energy, as shown by the two upward flamings — one rising 
from the wheel with eight spokes, the other from the systematically woven 
tissue. 

Two kinds of work are done in living nature here below. The knitting 
of reanimated matter and the embodying of radio-active conscious energy, 
and this work aspires to unify itself with the world-wide field of conscious 
energy in the heavenly sphere above and with the eternal principles of life 
and death, determined by the radio-active character-power, its all-to-order- 
setting world-wide work. 

The wheel represents the soul of ever-living Reason, vested in the self- 
consciousness of man. This consciousness does one kind of work in living 
nature, that of embodying conscious energy by ways and means of digestive 
powers. The Tai Kih in the hub of the wheel represents this consciousness as 
the biaxial power in the process of digestion. 

The interlaced weavings represent the soul of bodily tissue and sense, 
vested in the organic body-building power. This power does the other kind of 
work in living nature, that of building housings for conscious energy by the 
knittings of reanimated matter. 

The interlacings consist of two triangles, pointing up and down. The 
former represents the bodily character-power as building the organic housing 
of life ; the latter represents the same power as building the housing for seed- 
energy. 

This two-soul idea corresponds to the biaxiality in radio-active digest- 
centers — the two polliwigs in Tai-kih or the nucleolus and centrosome in our 
way of looking at life. 

The above is only a fragment of a large design which elucidates the prin- 
ciples of life and death according to the mythical pictures of the school of 
Fu-hsi or Ta'i-hao-Fu-hsi-che, the mythical civilizer of China, by the civiliz- 
ing purpose prompted, by discernment proceeding to determine upon doing 
the Right Thing at the Right Time. Fuller explanations would encroach on 
the domain of theology. 

The idea embodied in the four circles in the upper part of the ideogram, 
for instance, connects itself not only with the personifications in the Chinese 
Tetramorph, but also with the four-faced Brahma, with Ianus Qudrifons, with 
the Christian Tetramorph, and with the Tetragrammaton of the Old Testa- 
ment. It refers to the four-fold polarity of the biaxial character-power and 
its principles of creative procedure in life and death. 

264 



energy in the fields without finds unification with the conscious 
energy in the mental digest centers within the human body by the 
process of digestion. Language serves as a means to give form to 
the consciousness of mental digest-centers. 

The all-penetrating field of conscious energy transmits the 
sound of the voice to the ear, not in mechanical but in conscious 
ways. The conscious effect, produced in the recipient mind, is 

ILLUSTRATION 99. 

A Chinese ideogram depicting the ra- 
dio-active biaxial atom as the elementary 
unit in natural causation, and beneath 
it the double-active discerning powers in 
natural intelligence (represented by two 
dragons), which look upon the compre- 
hension of this activity the chief desider- 
atum of all knowledge. Similar designs 
often appear on ancient paper money, for 
instance, that issued by the Ch'ing dy- 
nasty, which was redeemable in pay- 
ment of taxes, import duties or purchase 
of rank. 

The gist of the ideogram centers in the 
necessity of discerning vital values. The 
inscription of the value on the notes ap- 
peared among cloud-signs, suggesting 
that this money-value was a make- 
believe as compared with the ends which 
it could serve : Fu, Lu, Shou ; that is, 
happiness, honor, long life; this is a fa- 
vorite expression of the Chinese to con- 
vey the above idea. 

The illustration depicts radio-active 
atom as the individual character- 
power in the universal field of conscious energy by a flamboyant sphere, 
toward which the discerning power of the human mind directs its thinking fac- 
ulties, here represented by two dragons reaching upward. These dragons are 
the glyphic representation or personification of the mental powers of discern- 
ment. The body of Fu-hsi was that of a dragon, say the Chinese myth-writers. 
Conscious radio-activity is the Gist of Fact toward a knowledge of which 
the discerning power of thought naturally aspires. The flamboyant sphere is 
the symbol of the atom or the radio-active, indivisible unit of conscious 
energy. Toward a full knowledge of this unit aspires the double-active, dis- 
cerning mind-power in man. 

The atom of conscious energy lives in the self-consciousness of man. It 
is the determining life-power in his organic evolution, from the eternal powers 
of life descended. This atom is indivisibly double-active. The substance in 
which it is vested and in which it works is never indivisible, but minute as it 
is, it is constantly dividing itself and ever changeful. It, too, lives by digestion 
and by its connection with the all-penetrating field of conscious energy. 
Therefore has this atom in the human body immediate knowing powers of prin- 
ciples of life and death, and mediate knowledge through the special senses of 

265 




digested and redigested in the self-conscious determining charac- 
ter-center of the organic body and mind, or in the auxiliary digest- 
centers of this one character-center, Sound could not carry ideas, 
if it were not consciously generated, consciously carried along and 
consciously received. This is the intellectual work which lan- 
guage makes possible. 

the outer forms of the all-there-is-perceptible of the not-self. 

The flamboyancy of the sphere connects itself with the Greek idea of 
"pur aeizoon," the ever-living glow of conscious energy, and also with the 
Herakleitean idea of ekpyrosis. The sphere stands connected more closely 
with the idea of sphairos than with that of sphaira. 

The flames as shown indicate the biaxiality of the symbolic atom. 



A CHINESE IDEA OF PROTECTING THE MIND AGAINST REVERSAL 

OF NATURAL INTELLIGENCE BY ALPHABETICAL 

LEARNING AND WORDY- WISDOM. 

Ancient China has been much troubled by the political assertion of irra- 
tional opinion, and hence it studied the subject of right-thinking and right- 
speaking, — logic and rhetoric. It has also given much thought to ridding the 
mind of fixed ideas. Thousands of ideograms represent the fact that thought, 
by words mislead, deludes the reasoning powers of the mind. 

ILLUSTRATION 101. 

Symbolic Vestment of Ideas from the "Institutes of the 
Chow Dynasty," B. C. 1121. Chow Li Kwan Chou. Align- 
ing, the work of speaking thought and the use of intellectual 
tools to the Logic of Life, (Tao) ; this the ancient Chinese 
held to be a fundamental necessary principle in education 
for Right-thinking to insure Right-doing. 
Speaking after the manner of nature armours the living mind against the 
deadly counter-active forces in the passions of the heart, and against the 
devitalized whims in the head. 



ILLUSTRATION 102 

The living discerning power in every think- 
ing mind strains to digest the word-vested 
ideas, placed before it after the manner of na- 
ture — in accordance with the principles of life 
and of death. 





THE TURTLE AS THE SYMBOL OF THE UNIT OF LIFE. 

The manner of depicting and personifying the active character-power in 
nature and civilization by certain animals had been reduced to a science in 
ancient China; and it seems that all the civilizations on earth followed the 
lead of the Chinese in this personifying system. The turtle, to the Chinese 
mind, depicts the unit of life, the unit which our biologists call "corpuscle.'" 



266 



MENTAL EVOLUTION AND NUTRITION. 

The process of evolution is one of advancing powers in digest- 
centers to ingest more and more conscious energy from the four 
fields of nature's activity. 

The digest-centers of lower powers draw on the more mate- 
rial and less conscious fields, while those of higher powers draw on 
the less material and more conscious fields. The material fields 

This unit is a family of digest-centers, under control of a determining charac- 
ter-power, and in one housing enclosed. 

Life sustains itself by bringing the inanimate counter-active forces into 
its cyclic procedures. Therefore says the Chinaman, "Heaven is round," when 
he refers to the cyclic whorlings of all conscious energy. 

Death, also, has its cyclic procedures, but they go into the four extreme 
points of polar activity, away from the circling balance of life, — away from 
the animating and to-order-setting Crossing Point in radio-active conscious 
energy. Therefore says the Chinaman, "The earth is square," when, in his 
figurative way of speaking, he refers to the planetary graveyard, the abode 
of death, or to the death-going procedures. 

The ancient Chinese knew very well that the earth is a sphere; but con 
sidering it as a graveyard, they called it square, figuratively speaking, and 
they speak of the four quarters of the earth, when referring to the polarity 
in biaxial activity. 

In life the four poles figuratively called north, south, east and west by the 
Chinese, work in immediate connection with one conscious focus ; in death they 
work away from this conscious focus toward predominance of unconscious 
force in one of the four polar directions. 

ILLUSTRATION 103. 

Illustration 103, from Thorn's ancient China, de- 

HHV^UJSNj ! picts the difference between the two ways of speaking 
B^mI the truth; the ideographic, which represents facts "in 

fieri," and the terminological which represents concep- 
tions of fact by fixed ideas, vested in defined words. 
This difference is virtually the difference between life and death, and inci- 
dentally between the consciousness of life and fixed ideas of truth. There is a 
a great deal to be said ahout the cardinals of phonetic and aphonic language, 
of which the square and tircle are the symbols. 

ILLUSTRATIONS 104 and 105. 

In the Chow dynasty, when the 
utensils of daily life were formed ar- 
tistically for educational purposes, 
the ideas of going into life and of 
going out of it were represented by 
squares in a circle or circle in a 
square, as shown in Illustrations 104 
and 105, depicting two communion 
vases of that day, called Kwei and 
Foo. 

267 







furnish the nourishment of body, the substantial fields that of mind 
and thought. 

The physical, mental and intellectual digest-centers egest 
digested conscious substance, so as to form special fields of their 
own type about themselves. These special fields become part of the 
world-wide fields by interaction of the digestive character-centers, 

ILLUSTRATION 106. 

Ancient China recognized the necessity of balancing the intellectual work 
by the immediate consciousness and knowledge of life; and it insisted on veri- 
fying the ideal work of thought by the consciousness vested in life. 

The relative value of immediate, living consciousness, represented by an 
ingot-sign, and of acquired ideas, represented by a writing tablet, is here 
illustrated by a Chinese ideogram from an ancient "Cash." 

Our modern idea of the paramount value of money, as a circulating 
medium to insure the welfare of civilization, fits the Chinese idea of placing 
educational designs upon coins for the purpose of generating and circulating 
ideas of value to civilized life so well that I use our word "Cash" to repre- 
sent the small coins of China, called "tsien," as well as all other coins, 
medals or amulets, which bear educational ideograms. 




The design shows a scale with unequal beams. Prom the end of the 
short beam hangs a "double-ingot" sign; from that of the long beam hangs 
a writing tablette, bearing the phonetic sign "I" and meaning the desire of 
the word-wise intellect. The ingot-sign symbolizes mother-consciousness ; that 
is, the consciousness which is vested in the powers of life and out of which 
thought coins the circulating "cash" — the ideas which the world values of 
truths. The ingot-sign appears here doubled up, because nature, all in all, is 
double-active. The ingot is suspended at the end of the short beam, in order 
to indicate that a little natural intelligence, in the scales of truth, weighs as 
heavily as all the wished-for wordy wisdom. 

"An ounce of Common Sense is worth a ton of collegiate learning," said 
Frederick William IV, King of Prussia. 



active within both fields. Every digest-center has its own local 
field by means of which it connects itself with the world-wide 
fields. (See periechon.) 

The meaning of the whole design refers to the necessity of realizing that 
the intellectualized, wordy mind must not ignore its native consciousness, but 
must balance and verify its word-knowledge by its consciousness of life, by its 
living reason, its common sense, its native conscience and character-power ; 
all of which are factors in the ingot-consciousness. The Chinese idea of bal- 
ancing the acquired intellect with natural intelligensce, so as to maintain the 
order of life by powers of thought, is the reverse of Herbert Spenser's idea 
that the balance of imaginary units establishes the order of life. It is the 
reverse because the working order of Spencer's mind had been reversed by 
word-knowledge. 

Thinking, according to the Logic of Life, produces ideas which result in 
Right-doing, or, at least, in determinations to do the Right Thing at the 
Right Time, so as to make civilization a blessing to the individuals which 
compose it. 

The inscription on the reverse side reads Jih Yu Wan Pei, meaning that 
the well-balanced mind will multiply the advantages of civilization in daily 
life ten thousand times ; that is, its leadership will make civilization and family 
life an abounding success. This assertion might be taken to intimate that the 
alphabetically unbalanced mind will make a dire failure of civilization, and 
that intimation is true even in this moment in our own civilizaton. Yet we 
think we are wiser than the sages of old China. 

The crescent beneath the square suggests that reflective thought exercised 
in due measure — within limits — serves humanity well, as long as it does not 
overbalance natural intelligence and the unspoken, living consciousness. 




Illustration 107. A "cash," the aphonic inscription on which, if read 
phonetically, Lai ehi, expresses the wish: May Fate be propitious" (to the 
fool). Trusting to luck makes the work of civilization a dismal undertaking. 
The Fates are propitious, if the thinking mind 

makes proper and timely use of the tools of ILLUSTRATION 107. 

life, mind and intellect, and if it determines 
upon doing the right thing at the right time, 
during the changeful order of life. 

Our leading thinkers cannot reason from 
cause to consequence. They only guess. They 
guess without considering the Logic of Life. 
They guess irrationally; and they cause the 
civilizations, which follow their guess-work, to plunge into unreasonable en- 
deavors. Therefore must we hope that something may turn up to save our 
civilization from the evil consequences of irrational endeavors. Therefore must 
we take the Chinaman's wish to heart: May the Fates be propitious to the 
fool, who ignores destined necessity to welfare. The repeated aphonic inscrip- 
tion on the "cash" is placed crosswise on its two sides, to denote the cardinal 
points in the changeful polarity of life's procedures. 

We are just at' this time passing a turning point in our national affairs, 
and our diplomatic politicians are doing their utmost to founder the ship of 
state. May something turn up to prevent them from boring holes in the 
ship's bottom! 



269 




THE KNOWLEDGE OF THE WORLD PROCESS FROM 

THE VIEW POINT OF THE PRE-ALPHA- 

BETICAL MIND. 

Before the alphabets were invented the human mind had little 
difficulty in knowing the world-process. It did not use words to 
delude its natural knowing and reasoning powers. It had no phil- 
osophical, theological, mathematical, chemical, or other ideas to 
lead it away from fact-knowing into abstract conceptions. It had 
acquired no taste for mid-air ideality or tangential idealism. 



ILLUSTRATION 108. 

An ancient Chinese coin from a work entitled 
"The Coinage of Ancient China." (Ch'in Ting 
Ch'ien Lu.) 



Radio-activity is recipient and responsive in life, mind and thought 
Speaking of radio-activity in intellectual powers, we may say these powers 
are evangelic and apostolic ; and they are this in a four-fold way, if they work 
in accordance with fundamental principles. The human mind has dual pow- 
ers; it works toward inwardness and toward outwardness. Therefore, this 
design, which represents its workings, must be conceived as showing four 
double-headed powers, interacting with the one field of conscious energy and 
particularly with one radio-active focus in this field, or connected with and 
representative of that field, as is fully evolved free-agency self consciousness. 
(See Illustration 74 in "Introduction to Errors of Thought.") 

The character heads that work for inwardness, and the heads that work 
for outwardness meet to part. The evangelic and apostolic working about the 
radio-active digest centers are here represented by four spirit-signs in butter- 
fly form, for the ideogram refers to intellectual workings. It is taken from an 
ancient "Cash." The wings symbolize the apostolic pointers, and the heads 
the evangelistic pointers. Their combination is representative of the two char- 
acter-powers of the Tchy, or alleged zodiac, which symbolizes the changeful- 
ness of double-active character-powers in the cyclic counter-procedures of life. 

Ancient China knew intuitively and by ages of adverse experiences, that 
the practice of instructing the mind in words and the excessive development of 
word-knowledge impaired man's immediate knowledge of Fact, his ability to 
think according to the Logic of Life so as to judge Pact as it is in itself, and his 
capacity of reasoning from causes to consequence. Therefore did China put 
thoughts in form of ideograms, therefore did it hold its phonetic sign-language, 
as much as possible, to ideographic roots, in its aim to avoid the use of more 
abstract alphabets. Leading the intellectual faculty too far into wordy devel- 
opment affects the mind unhappily. On the one hand it daemonizes, on the 
other it stupefies; and between these two extremes it generates cunning, a 
desire to over-reach, and foxiness in the use of language, as illustratd by the 
designs on a temple-cloth. (Illustration 108V 2 .) 

270 



The mind naturally thinks about its immediate knowledge of 
fact which comes embodied in the consciousness of life. Only 
when the mind has become alphabetically instructed does it com- 
mence to think in artificial ways about the products manufactured 
in the workshop of speaking" thought, — the products known as 
ideas and ideals. 

Thought and language served the pre-alphabetical mind, 
which aimed to think objectively at Fact, only as means to tbe end 
of Fact-knowing; both served to draw pictures of Fact. 

The pre-alphabetic mind expressed itself ever in picturesque 
ways. It looked upon thought and language only as picture- 
makers to represent the Facts of existence. Ideas to it were only 
tools of the living self. It saw no possibility that idealiy could 




ILLUSTRATION 10854. 

A Mongolian idea of the 
influence of alphabetical in- 
struction upon the human 
mind ; after the design on the 
drapery of an altar. 





Si# 


^■^ ^ 


I^gvsno ; 



The eye in the forehead suggests that the word-wise mind sees Fact 
mainly by its subjective way of thinking. In this way of seeing and con- 
ceiving, the mind deceives itself. The five dots over the artificial eye refer to. 
the "five tools" of the word-wise intellect, as being fixed ideas. 

As a matter of fact, alphabetical instruction reverses the natural working 
order of the mind if not accompanied by those timely educational endeavors 
which hold thought to the immediate consciousness of Fact — to the conscious- 
ness of life and its logic ; and because wordy instruction does result in this re- 
versal, have the alphabetical ages suspended their civilizing endeavors invari- 
ably from visionary ideality; and as a consequence they have made social life 
a hell on earth. The actual meaning of the word "hell" implies the sufferings 
consequent to artificial enlightenment. 



271 



ever be superior to reality. It formed no sham-ideals — no general 
and particular ideas; it knew no categorical definitions. It did 
not judge Fact by contradictory ideas. It had no desire to make 
Fact fit into any ideal system. It aimed to make ideas fit the 
changefulness of Fact. 




ILLUSTRATION 109. 

The Chinese Genius of 
Written Language, depicted 
on a "Cash." 



K'uei Hsing, the genius of Chinese ideographic writing, stands with one 
foot on the Dragon (Ao Yue) of Natural Discernment, by virtue of which all 
life naturally guides its activity, and by exercise of which the self-conscious 
mind can establish its double connection with the world-wide field of conscious 
energy and with the visible not-self. 

K'uei Hsing 's other foot is elevated in a backward direction, in order to 
indicate the height of human knowing-powers, occupied by the old-time 
sages. He points with his pen to the seven star-sign (Pei Tou), known to us 
as the Great Bear. In this star-sign is recorded the best of intellectual work. 

Thus K'uei Hsing connects the natural discernment in elementary life and 
intelligence with the highest of intellectual powers, or the immediate and un- 
written consciousness of Fact with the written Star-ideas, — the natural day- 
as the Great Bear. In this star-sign is recorded the best of intellectual work, 
according to Chinese symbolism. 

The practice of recording the steps of intellectual evolution in Star- 
signs was common in antiquity. It connected itself with the old-time recogni- 
tion of the fact that life and its immediate consciousness or knowing powers, 
are products of the digest-center, which works in conscious double connection 
with The not-self and the universal field of conscious energy, Shang Ti or 
Ch 'ien or Thien, Heaven or Sky. 

The reverse side of the cash bears the inscription : ' ' The sure and speedy- 
way to high intellectual evolution," meaning that word- vested thought, if 
holding to the immediate consciousness of life, naturally follows the Logic of 
Life, and transfers the powers of life to the speaking mind and its intellect. 

The claim of the Han Lin College, that it teaches the true Logic of Life, or 
thinking in accordance with the living powers of discernment, has been largely 
ridiculed in China. Not every Chinaman thinks well of college-education. 

The Han Lin scholars still hold religiously in a dreamy way, that the 
knowledge of their sages fully comprehended all there is to Fact as it is in 
itself, although they admit that the present teachings of the College do not 
produce any comprehensive knowledge of that sort. 

The Chinese scholars as a rule, however, realize that knowledge must be 
a unification of ideas with fundamental consciousness of Fact, and that the 
thinking faculties must hold religiously and consciously to the elementary 
discerning powers in natural intelligence, — to the immediate and intuitive 

272 




In pre-alphabetic days word-vested thought had not presumed 
to officiate as a pseudo-creator — as a Procrustus. The pre-alpha- 
betic mind had not learned to think in artificial ways. The word- 
knowing' sophists had not yet come into existence to invent their 
hellish pretense at logic, — the syllogism. 

knowing powers of mind — in order to prevent their going into tangential 
ideality. Sometimes the above ideogram bears the inscription: "Currency of 
the Tao Kuang times"; this is inscribed, no doubt, to remind the modern 
scholar that thinking with natural discernment is an old-time, approved way, 
which produced better than the present condition in civilization. 



ILLUSTRATION 110. 

Reasoning in Accordance with 
Formulas. 



Fu-hsi's arrangement of the Pa Kua depicts the changeful polarity in the 
radio-active digest-center. The inscription reads: Pu 1. T'ung Shen. "By 
reasoning in accordance with the Yh King formulas the mind can understand 
the workings of the creative character-power." 

If the mind is not given the assistance of formulas, it will find it extremely 
difficult in many important cases, to reason from cause to consequence or to 
follow the chain of natural causation in the way of thinking. If we do not 
want to study the original formulas of ancient China, then we must study the 
later make-shifts of our own so called sacred writ, in order to follow the 
workings of active causes in nature. 

The cross in the circle is the commonly accepted symbol of the ages, used 
for the representation of the universal and individual features and phases 
which all of nature's activity has in common. See the universal kitchen of 
ancient Assyria, 111. 52. 

In the nexus of the cross lives, figuratively speaking, the conscious energy 
of the all-to-order-setting character-power in nature — TI and Shang-Ti. 

The arms represent the changeful polarity of the biaxial ferment- and 
digest-centers. The circle stands for cyclic procedures in ingestion and eges- 
tion of both body-making and character-making power, and of the reciprocal 
as well as the relative work in the digest-center. In the arms and circle takes 
place the changeful predominance and subservience of the solar Yang yin and 
Yin yang and of the earthy Yang yin and Yin yang, which produce the univer- 
sal and individual changes in the inwardness of nature's activity. The out- 
ward workings of the four changeful poles are, of course, of the double-active 
kind ; each produces two lateral effects to its own axial activity, thereby mak- 
ing twelve notable changes of outer character-powers. See the Chinese Tehy. 

The two figures in two fields do vital organizing work for the reciprocally 
working digest powers. They work in the way of ever-living Reason. The 
one figure in the two other fields does the reanimating and eliminating — tli • 
relative work of sensible diges-centers ; it does the work of mortal sense, — o" 
the inner Organizing Sense in the one field, and of the outer Adaptation Sens'; 



The pre-alphabetic mind knew only one logic, the Logic of 
Life. To this logic it aimed to aline its ideal work. The Tree of 
Life was to it the Tree of Knowledge. Living implied knowing. 
The tree of knowledge of Good and Evil had no existence in pre- 
paradisal days. It was a later intellectual growth or invention. 
Its fruits filled the thinking mind with delusive, abstract and con- 
tradictory ideas only in post-paradisal days when self-sufficient 
thought had abandoned the work of life and had set up an ideal 
workshop for pseudo-creative work to ply its own ambitious trade. 

The mind, while thinking objectively and naturally, looks 
upon existence as stuff alive and stuff gone dead; that is to say, 
it sees the stuff of existence either in animated form or in devital- 
ized form. And it knows intuitively that life is a process of diges- 
tion, which animates the stuff of existence and fills it with more or 
less consciousness ; while death is the result of withdrawal of con- 
sciousness from the visible stuff of existence. And it also knows 
that this withdrawal of vitality or consciousness is not any annihil- 
ation of it, but a separation of the invisible conscious energy, 
called vitality, from the visible form of existing stuff. 

Living implies digestion; and digestion is only a way of with- 
drawing consciousness from the stuff of existence by means of 
organized powers of digestion and for the purpose of concentrating 

in the other. In these four fields is done the work of preparing the four ele- 
mentary kinds of nourishment which I have called protein, saccharine, spirit 
and fat. Antiquity described this work by an uncommon use of verbs to 
denote the doing and not the product produced. The modern mind does not 
take kindly to descriptions of changeful doings ; it thinks only in statical ideas 
about the effects of the work. Therefore my way of presenting the subject. 
The Chinese prefer to use the symbol of a square in a circle instead of 
that of a Cross in a Circle, in order to depict the special outer and inner work 
done by the self-conscious, determining mind. From their viewpoint of bi- 
polar radio-activity, this variation of common usage does not matter. The 
cross makes for the square, and the square for the cross. 

ILLUSTRATION 111. 




An Andalusite of the variety known as Chiastolite, here shown in cross-section. 



The all-penetrating- undercurrents which caused this mineral to recrystal- 
ize_ formed the cross at one pole and the square at the other pole of their 
activity. 

_ The symbols of Cross in Circle and Square in Circle refer to the same 
radio-active character-power in Nature ; the difference between the symbols is 
only one of polarity in cyclic counter -movements. 

274 



conscious energy within some organic body, and for the use of 
some organic character-power. 

Dying is the elimination of consciousness from the organic 
form, occupied by the organized powers of digestion. When the 
cannibal feasts on the body of his enemy, he argues that he puts a 
higher kind of conscious energy into the derelict's stuff of existence, 
intimating that he thereby improves the world and mankind. 

The human mind naturally knows that the stuff of existence 
keeps going into the way of living and out of it. It naturally 
knows that it lives by breathing and eating and by unifying the 
two kinds of nourishment drawn from the two sources, the heavens 
above and the" earth below. It knows existence to be a changeful 
process of living and dying, — a metamorphosis of ponderable mat- 



A CELTIC CROSS, DEPICTING THE TO-ORDER-SETTING POWER OF 
REASON," WITHIN THE ELEMENTARY COUNTER-ACTIVE 
FORCES IN NATURE AND HUMAN NATURE. 



'LIVING 





Christ appears here with his arms crossed over 
his chest to indicate the CRUCIAL POINT of his 
to-order-setting genius. 

The sculptured figures in the panels of the cross 
illustrate the Bible stories which deal with the 
evolution of mind- and thought-powers in civiliza- 
tion, and which help to sustain the divine rule of 
Right and Reason in social life. 

..We must not imagine that the agents of divinity, 
at all times were as silly as many of them are now; 
that is, all those who mistake Bible-stories to be pro- 
fane histories and without any meaning which 
points to the evolution of mind-power in man. 

Nor must we imagine that the cross was always 
considered an instrument of torture and death. The 
inhabitants of Great Britain never heard of a puni- 
tive cross before the eighth century. 

Christianity was not introduced into heathenish 
cults by proclaiming that God had been nailed to a 
punitive cross by the Romans. If that plea had 
been made the heathens would not have taken kindly 
to Christian faith; they would not have worshipped 
an immortal life-giving and health-sustaining power 
which could be tortured to death by daemonized 
people; and they probably had not intellectual 
power to understand the spiritual meaning of cru- 
cifixion. 

The so-called heathens, all over the earth, knew 
well the symbol of the cross and the idea of the 
CRUCIAL POINT in determining upon Right-doing; 
and they also understood the counter-forces which 
make men deviate from the way of Right-thinking 
and Right-doing. They understood the necessity of 
"UP-RIGHT" and the fatality of "SIDE-WISE." 
They knew that going at a point is either a circling 
around and toward it or a going straight at it, in 
either upright ways or in one-sided lateral ways. 

The virtues of a determining point in Right-doing 
are always uppermost in the unsophisticated mind. 

Any propaganda which ignored these fundamental 
understandings in the heathenish mind would not 
have been acceptable as gospel truth. 

275 



ter and imponderable substance, — of devitalized matter and vitaliz- 
ing energy. 

The pre-alphabetic mind asked itself simple questions regard- 
ing its coming and going, and the why and how of its existence; 
and it answered its own questions after the manner of nature in 
simple but picturesque ways. 

What is this vitality that comes into the stuff of existence and 
goes out of it? Conscious energy, diffused through the body of the 
universe — vitality diffused through the terrestrial and universal at- 
mosphere. 

How does it unite itself with the earthy stuff in organic forms 

Illustration 113. Lu Tung-pin Hsien is a personification of one of the 
eight exponents of the Immortal Reason of Living. These eight exponents 
were once active powers in human self-consciousness, but the undue develop- 
ment and use of wordy knowledge put 
them all out of commission. Thus this 
Hsien, or Saint, has been forced out of 
active duty in the civilizing business ; 
and now he rests in the mental realm of 
Shades, a silent factor only in the civi- 
lizing instinct. 

While alive and' active in human self- 
consciousness, he wielded the analytic 
sword with synthetic ties to hold 
Speaking Thought to both, the con- 
sciousness of heaven and that of the 
earth, for life is a unification of both, 
and Thought ministering to life must 
unify the mind's double consciousness 
of both. He specially labored to pre- 
vent thought from fixing his word- 
vested ideas into the workshop of mind. 
He was a slayer of the serpents of ab- 
stract intellectuality, — of independent lines of learning which did not concern 
themselves with the ties that bind the human mind to Heaven and Earth; in 
fact, Lu Tung-pin was that to ancient China which St. Patrick was to old 
Ireland, that is, a fighter against the established errors of thought. 

Over his shoulder he carried the "Whip of Destined Necessity," under 
which all life has to move in the way of evolution. This whip-symbol the 
ancient Egyptians borrowed from the Chinese, and they made it a special 
attribute of their Osiris< 

The myth of the eight immortals conveys the idea that civilized mankind 
would fare better under the guidance of the civilizing instinct, pre-alphabeti- 
cally evolved, than by trusting to its own thinking and reasoning powers. 
Trust to faith and not to your uncertain ways of reasoning is the usual sug- 
gestion of some of our theologians. The eight Immortals of ancient China, 
like all Indigetes or Indigetamenta, appear to me like sensible predecessors of 
Thomas d'Aguino, the author of the doctrine of Opera superrerogatonis, and 
the consequent claim of the church : Unigenitus. 

276 




ILLUSTRATION 113. 




ILLUSTRATION 112. 



of life? It animates it by digestion and weaving" of organic tissue. 
(See Illustration 98 which symbolizes the vitality of the terrestrial 
and universal atmosphere, a design from ancient Mongolia.) 

Illustration 112 represents Chang 
Kuo Lao Hsien, another old Immor- 
tal, who, by the "confusion of 
tongues," was forced into retirement 
from the civilizing business. His 
immortal spirit is entombed in the 
Yh King. In the dreamy way of the 
civilizing instinct in which he abides 
he rides a hybrid between horse and 
ass, for both typify motive charac- 
teristics, the one of heavenly, the 
other of earthy motivity, and Chang 
Kuo is faithful to both ; therefore he 
rides the mule ; that is, he causes men 
to reason semi-consciously by the 
forgotten Yh King formulas. So 
reasoning, the mind can travel 
"1,000 miles" along the chain of 
natural causation, and at night it 
folds up the mule and puts him in 
the traveling bag. 

The modern Chinaman can no longer understand the Yy King formulas, 
but instinct, immortal instinct, pre-alphabetically acquired, enables him to 
think after the manner of nature and follow the chain of causation for a 
long distance. 

Illustration 114. Ho Hsien-Ku Shih is another specimen of the Octad in 
powers of human self-consciousness, which now only figure in the civilizing 
instinct of the Chinese race. 
Ho Hsien ku, the immortal female 

saint, lover of the Lotus, left the Light 

of human intellect to retire into the 

civilizing instinct. She personifies the 

conceptive power of mind, which brings 

the service of the eye to the assistance 

of the ears, in the way of intellectual 

evolution from living consciousness into 

the thinking consciousness, and into the 

intellectual communication of ideas. 

She is the artist among the eight Im- 
mortals, the inventor of aphonic lan- 
guage, of seal-characters, of ideograms, 
of iconography, which can make known 
the unwritten consciousness of life, and 
bring the written consciousness into 
harmony with it. But she, too, has re- 
tired from the civilizing business. She ILLUSTRATION 114. 

is dead to the now living powers of the 

intellect. Art, which can make known the unwritten consciousness of life, is 

no longer an educator of mankind. 

277 




What is the universe? The universe in its totality may be a 
living organic whole. The visible world may be the part of its 
inside. Humanity may be living in its stomach or other function- 
ary part of it. It matters not as long as the mind thinks with due 
discernment and realizes that conscious energy fills the heavenly 
sphere and penetrates all things as it does human life, to reanimate 
deadened stuff of existence. What lives beyond the milky way 
need not concern humanity; it lies beyond the reach of the human 
powers of perception. Human thought need only concern itself 
with the principles of life and death which control all metamorpho- 
ses about this earth. 

Illustration 115 represents the standard of all educational arguments, 
between the Boy-genius of Speaking Thought and the Old-man-genius of 
Spoken Thought. This same subject, which appears here on a Chinese "Cash," 
is represented on a large temple- 
sculpture from the civilization of 
ancient Central America. A copy 
of that monumental work I have 
elsewhere shown and explained. 

The Boy-genius argues, if the 
mind wants to know Nature in its 
detailed workings with required 
precision, it must be provided 
with phonetic means to form defi- 
nite ideas. Very well, argues the ILLUSTRATION 115. 
Old-man genius of Spoken Thought. Phonetic means speak ably about the 
outwardness of things, but they lie to self-consciousness about the inwardness 
of things. The mind must not discard the aphonic means ; they represent the 
inwardness in its own true light. 

Chung K'uei, the Old-man Genius, objects to ruling life by fixed ideas. 
He is in the business of fighting opinionated insanity and devilish possession. 
Harmony, peace and happiness can never reign in either family or nation, if 
ruled by visionary ideality, which is unmindful of life's fundamental realities 
and requirements. 

The Old-man genius of Spoken Thought, the original educator and civiliz- 
er of mankind, must correct the Boy-genius of Speaking Thought, that opin- 
ionated insanity may not become rampant in social life. If the mind wants to 
know its own workings and the requirements of its own life, it must study Fact 
by means of iconography, as well as by alphabetical means. In order to illus- 
trate this necessity the frame of this ideogram is formed of eight ingot-signs. 

The bat in the field over the central hole is put there to convey the con- 
ventional idea of the Chinese: "Happiness in the family or national house- 
hold" (the saying "Yin Fu Kuei T'ang") depends upon getting rid of fixed 
ideas and opinionated insanity, ordinarily called "driving out devils." 

On the reverse side of the "Cash" appear the five animals which typify 
the intellectual tools. Remember the Pentateuch, the Mosaic evolution of the 
five intellectual tools. It connects itself with Chinese ideas here depicted. 

278 




What is the creative character-power? The indivisible double- 
activity of individual character-power in the universal field of 
conscious energy, — the well-balanced and all-balancing Yang Yin 
energy of the individual TI and the universal Shang Ti, by the 
flamboyant sphere symbolized. (See Illustration 99.) The Chi- 
nese represent the atom-idea of the earlier Greeks, the One-in-All, 
the All-in-One, as a radio-active biaxial sphere. 

How does creative character-power proceed to go into life? It 
proceeds digestively to draw consciousness out of the stuff of ex- 
istence. It puts this consciousness into organic form and concen- 
trates it into special faculties under the control of a special, deter- 
mining character-power. 

A TAOISTIC PROPAGANDA "CASH." 

The modernized doctrine of the Tao, it seems, tries to hold firmly to the 
old-time conception of the Tai-kih and the Pa Kua trigrams. The Tai-kih 
appears three times on this "Cash," or intellectual currency. The Pa Kua 
encircles the little Tai-kih on , T „„„„ ATTON -, , fi 

the right hand face of the ILLUSTRATION 116. 

"Cash." The arrangements 
of the trigrams comes near 
being that of Fu-hsi. 

The inscription on the left 
hand side of the Amulet 
reads: T'ai Shang 's precept 
says: "Heaven is round 
and the Earth is square." 
This is a quotation from 
King Wan's Yh King, which 
means that the naturally 
reasonable (Heavenly) way 
of thinking follows the cy- 
clic way of evolution, and while the earthy, or systematically sensible way of 
thinking is unnaturally square or mechanical, and going into one of the four 
possible extremes of counter-active force. 

The inscription further suggests that only six rules and nine regulations 
are required to keep the Taoist's Free-agency-will from going into excesses. 
The Taoist's mind assumes that it knows of its own immediate or innate con- 
sciousness what is right and reasonable, just and fair ; and that it need not to 
be legislated or even instructed' into righteousness. "Wherever the spirit of 
Tao dwells, there non-conforming errors and spook-ideas ivill leave. Let this 
Gospel-truth go throughout the world, and act accordingly, now and ever." 
Modern Taoism is much of an advertising fake. 

Modern learning which pretends to deal with natural causes and conse- 
quences is a fake at all times in all lands, if it relies on phonetic language to 
tell the truth. The truth cannot be so stated, if the eye is not made to assist 
the ear. The truth which can be put into the confines of words is not the 
Living Truth, — it is not true to life or its requirements. 

279 




How does digestion proceed? By breathing the living energy 
from the heavens descending, and by eating and re-animating the 

Illustration 117 shows the 
double-cup thunderbolt and 
arrow of principle, called 
vulgarly ¥u chu, on the 
right hand face of the medal 
or "cash." 

The phonetic value of Wu 
chu, 5 cents, or a unit of 
money, has its accompany- 
ing aphonic value, being pre- 
sented in seal-signs. The 
aphonic value of Wu chu is that of Yang Yin, as the unit of thought. Sun, 
moon and stars appear in the field to indicate the world-wide application or 
value of the Yang Yin idea. Sometimes the Wu chu-sign has a sort of manna- 
shedding sign above the square in the cash to denote the greatest of all 
values. On the reverse side of the Cash appear the five animals symbolic of 
intellectual tools by language evolved in man's natural knowing powers. 
These animals are placed into four fields to conform to the four principal 
branches of development. Thus placing them makes a ietramorph of the 
design, but it places the monkey of knowledge into the same category with 
the serpent of secondary knowledge. If this formula were applied to the 
Old Testament, it would make one book of Numbers and Deuteronomy. The 
other three animals in the fields are Dragon. Tiger and Bird. 




King Wan's arrangement of the Pa Kua, Tai-kih, Tetramorph, Tchy and 
polarity. 

This ideogram is intended to represent the changefulness not only in any 
and all individual digest- 
centers, but in the entire ILLUSTRATION 118. 
chain of eternal causa- 
tion. 

The Tai-Kih, or radio- 
active digest-center, ap- 
pears in the central circle 
as two tadpoles working 
about two axes, and alter- 
nating about one deter- 
mining, changeful focus. 
The changefulness of the 
central foei and the four 
poles are first indicated 
by the four symbolic ani- 
mals representative of the 
four protozoan types of 
life and of the Tetra- 
morph in man's intellec- 
tual powers, and this 
changefulness appears 
again in the Pa-Kua or 
or eight trigrams. 

The solid lines in the. 
trigrams represent the all- 

280 




deadened life from the earth ascending and by unifying the prod- 
ucts of breathing and eating.* 

Why does nature do this work of life? Living is the purpose 
of consciousness in the stuff of existence. 

controlling conscious energy or vitality; the broken lines represent the outer 
and the inner workings of special sense in all life, mind and thought, 

The Tchy or animal circle represents the character-powers in the special 
field of consciousness, — the periechon. 

The words in the outer circle tell King AVan's idea of the adjustment of 
individual radio-active character-power to the world-wide field of conscious 
energy. More definite description comes in Chinese cosmogony. There is 
far more to the Chinese conception of the Tai-Kih than there is to the present 
biological ideas of nucleus and centrosome. 

The creative character powers active in nature constantly change in 
the way of cyclic development. Four points of polarity are used by the 
Chinese to indicate the cardinal changes, and a varied arrangement of tri- 
grams symbolizes the accompanying changes of the main factors in natural 
causation. King Van's polar indications of cardinal points differ from Fu 
hsi's. This difference may not be error; it may refer to the difference in 
polarity between the powers of creation in nature and the corresponding pow- 
ers in man's superstructural intellect. The growth of the intellect is a result 
of counter-procedure to the growth of nature, and this counter-procedure 
may not hold the same polarity. 

Changeful predominance and subservience in the dual powers which character- 
ize the stuff of existence : 
King Wan's arrangement of change- 
fulness in dual forces. 



Yin predominat- Yang predominat- 
ing over Yang. ing over Yin. 



Arrangement of Fu hsi, showing reg- 
ular changefulness in the dual 
forces of nature. 
Yin predominat- Yang predominat- 
ing over Yang. ing over T ^in. 



Kt 



Uran. 



$un. 

Ll 



a 

Ck 



n 



U,L 



un\ 



?• 



HOt 



Ck 



en • 



/r* 



&n 



H'c 



an. 



Jd 



tn. 



Hen 



K 



Unvn 



en 



u 

Tuc 



a** 



ten 




The arrangement of trigrams shown in Illustration 119 indicates the 
predominance and subservience of the dual powers (Yang Yin) in the com- 
pound of existence. 

In the activity of the earth, Yin (the carrying-together power of radio- 
activity) predominates over that of Yang (the carrying-apart power of radio- 
activity) . In the activity of the sun, the reverse is the case ; it is a distributing 
focus in its outer activity and it exerts no predominant influence of attraction 
upon the surrounding field. Things in the immediate environment of the sun 
have little tendency to gravitate toward its center. Yet the sun's body has 
subservient powers to "carry together." 



281 



What characterizes the stuff of existence ? Yang Yin, counter- 
active tendencies, universal and individual. Yang Yin is the stuff 
of existence, say the Chinese. Yang Yin is universally counter- 
active semi-conscious energy and individually conscious power to 
<:heck, adjust and control this counter-active energy. 

How is this checking, adjusting and controlling done? By 
living — by putting the counter-active energy within the confines 
of living organic forms for as long a time as the living form may 
retain its special character-power to interact and unify itself with 
the heavenly all-encircling conscious energy, the world-wide power 
of creative character. Going into life is acquiring universal con- 
sciousness and individual character-power and the ability to unify 

In the nature of woman Yin predominates; and Yang in the nature of 
man. 

The human mind is always a compound of Yang Yin, sometimes more of 
the one, at other times more of the other. Sometimes it is more receptive ; 
sometimes more responsive ; hut double-active it is always, both in reception 
and response. The balance of mind is swaying from one side to the other. 
Therefore can the mind respond with yes or no to propositions received from 
without or the impulses emanating from within itself. 

ILLUSTRATION 120. 

King Wau's arrangement of Trigrams, denoting the regular ehangefulness 
in digest-centers. These trigrams are here strung out in a line for purpose 
of explanation. 

« * a ft it m m a 



Ch'ien 
Heavenly 
Father or 
Field of 


K'an 

Second 
Son 


Ken 

Youngest 
Son 


Conscious 
Energy 


NORTH 





Chen Sun Li K'wan Tui 

Oldest Oldest Second Earthy Youngest 
Son Daughter Daughter Mother Daughter 

or 
Periechon 
SOUTH EAST WEST 

The principles which control digest and ferment centers control all of 
nature's activity, and they apply to mental and intellectual workings as well 
as to physical changes in nature. 

The Logic of Life is that logic of thought which should control civiliza- 
tion. Therefore are the Yh King formulas for right-thinking, which aims to 
insure the right kind of civilizing work, based on the Trigrams, depicting the 
ehangefulness in the orderly workings of nature. 

The polarity of digest-centers adjusts itself to the field of conscious energy. 

282 



both. Going out of life is losing this consciousness, character and 
unifying ability. 

Where does life begin? In the concentration and assimilation 
of conscious energy in and about radio-active digest-centers, which 
work reciprocally and toward organic arrangement in character 
and form. 

Fu-hsi puts the Ch'ien trigram at the south pole of that field and the K'wau 
trigram at the north pole; Li to the east, and K'an to the west. 

It may he difficult to study out the workings of these Chinese formulas for 
right-thinking, but without the use of these formulas or other formulas fash- 
ioned after them, the mind will probably never learn to reason sure-footedly 
from natural causes to natural consequpences. See the examples from the 
Bible and the Egyptian Book of the Dead, given in the Prolegomena to the 
World Process. 



1_ jp Tza an pertains to the Rat j||. Sbu. 



2. 3£ Ch-ou 

3. j^Yin- 

4. JCJP Mao 

5. / ^ Shcn 

6. £, Ssu. 

7. 1^. Wu 

8. ^ Wei 

9. E|3 Shen 

10. pj Yu 

11. ^ Hsd 

12. 3%' Hai 



Ox £p Nin. 
Tiger )% Hn. 
Hare j^T'u. 
Diagon ^Lung. 
Serpent. &'£ She. 
Horse $| Ma. 
She,c-p ^. Yang. 
Monbev fj£ Hou- 
Cock g§g Chi 
Dog ^ Cb'iian. 
Boar *& Chu. 



The character-powers in the 
Tchy, or periechon, are represent- 
ed by certain animals here enu- 
merated and depicted. 

The aphonic character-values 
and the phonetic names used to 
depict them appear side by side, 
just to convey a preliminary idea. 
The cardinal or evangelic branch- 
es, among these twelve, are repre- 
sented by Yin, tiger ; Ssu, serpent ; 
Shen, monkey ; and Hai, boar. 

The character powers active in 
the immediate field of digest-cen- 
ters are specially arranged, after 
the manner of nature, in a duo- 
denary circle ; sometimes like that 
which the moon describes in its 
circlings about earth and sun; 
sometimes otherwise. 

Illustration 123 shows the former arrangement. Illustration 122 shows the 
latter. 

On the reverse side of ILLUSTRATION 122. 

this cash appears Fu, pho- 
netically the god of happi- 
ness; aphonically the de- 
terminer of well-ordered 
life. Beneath him the 
spotted deer, typifying so- 
cial organization. The 
three lines of his descend- 
ants appear as three boys, 
opposite to him. The sev- 
en star sign, Pei Ton, is 
shown in the field about 
the cloud sign. Two water-fowls, storks, below, typify life close to the bosom 
of nature, and the fact that this life reaches a happy old age. 

283 




What is the organic form of life composed of? Families of 
digest-centers in one housing enclosed. (See Illustration 100, sym- 
bol of the turtle.) 

What is life? The stuff of existence brought under control of 
the organizing character-power. 

What is death? The stuff of existence moving away from the 



ILLUSTRATION 123. 

The twelve branch- 
ings of radio-activity 
within and about all 
centers of life are here 
shown among cloud- 
signs; that is, the sym- 
bols of earthy intellec- 
tuality which are one- 
sided and word-vested, 
■obstruct the natural 
sight of the living 
mind. 

On the reverse side 
of the medal appears a 
bird, probably typifying intellectuality, among the so-called "four friends," or 
branches, of harmonized life : Pine (Sung), Chrysanthemum (Chue), Orchid 
(Lan), and Bamboo (Chou). The four words represent the four-fold proced- 
ures of the living principles, — a Chinese idea approaching that of the Tetra- 
grammaton. 

Next in importance to the four cardinal branchings in radio-activity, 
comes the elevation of character-power in the digest-center during the re- 
digestion process in the higher organic bodies of animal and mind, for this 
redigestion makes mind-power and thought-power. This elevation of charac- 
ter-power is aphonically represented by the so-called Tree of Life, or by the 
Jacob 's Ladder. 




ILLUSTRATION 124. 




Illustration 124 shows Two Trigrams, Kan and Li, representing the pre- 
dominant character-powers in going into physical and into mental life, after 
a Japanese conception. To the left the Li trigram is shown in ingot form; to 
the right this form is shown as a gammadion or walking cross to denote the 
initial step to procedures of mental evolution. 



284 



control of organizing power or in some way deprived of conscious 

energy. 

Two Ideograms Known as Tree of Life or Jacob's Ladder, illustrate the evolu- 
tion of human character by influence of language. 
ILLUSTRATION 125. ILLUSTRATION 126. 





Illustration 125 shows a Japanese idea of such a Jacob's ladder. The 
human figures with their heads pointing toward a central point of inspiration 
from the inner workings of life. These human figures personify mental power 
as moving within the Tree of Life. Life has a double character-power or 
double soul ; it makes for organic growth and seed-energy in both physical 
and mental ways. The mind-power out of which intellectuality is eventually 
evolved is nourished in opposite ways through biaxiality of digest-centers 
from those of body-power. In the way of evolution these opposite ways 
produce different kinds of organs. The mental organs become a super- 
structure to the physical organs. The Tree of mind and knowledge comes to 
grow within the Tree of Life, as the flowering orchid may grow on the fir, 
if we may illustrate the fact by a Chinese figure of speech. 

Illustration 126 shows a Brahmin representation of the same subject. 
The lemniscatic windings of the serpent are cchosen to depict the cyclic 
windings and risings of intellectual evolution brought about by the two main 
types of language, the aphonic and its figurative branchings and the phonetic 
and its grammatical branchings. The serpent always symbolizes Lines of 
Learning in distinction to the natural growth of mind-making life. This 
distinction must be made for the purpose of noting the superstructural counter 
procedures to the elementary counter-procedures of life. 

ILLUSTRATION 127. 

Thinking with natur- 
al discernment, and 
critically examining or 
critically destroying 
the work of thought, 
was aphonically repre- 
sented by Dragons, in 
ancient China. 

All the Dragons are 
not omens of evil. All 
the Serpents are not de- 
luders of the intellect 




What becomes of the conscious energy and character-power 
which has withdrawn itself from the devitalized stuff of existence ? 

There may be intellectual dragons who despoil the Heavens, but then 
Ihere are dragons which do homage to Heaven and Earth and guard the wel- 
fare of life, speaking figuratively. 

The Dragons in Illustration 127 may be assailing the radio-active digest- 
centers shown at their heads ; or they may be aiming to intellectually represent 
the fact that critical thought has its virtues and vices. 

The common conception of the Dragon-glyph in ancient China referred to 
the necessity of critically examining the merit or demerit of all opinions in 
their bearings on social life. "Do not trust to opinions, especially not when 
they emanate from learned heads." Learning which deals in opinions and 
theories is the deluder of the human mind and the destroyer of civilization. 

ILLUSTRATION 128. .The Logic of Life and Death, mathematically formu- 
lated in the Yh-King Hexagrams. 

nil!; HHH05SS51 »j'i» 










The trigram formulas refer only to the primary factors in the evolution 
of the powers of life, mind and thought. These factors pass through greatly 
diversified branch-development. So passing, they call for more and more di- 
versified formulas, in order to enable the intellectual powers to follow the 
causes of this development and to avoid falling into the common error of 
guessing irrationally and of inventing artificial causes to account for natural 
development. 

Studying the diversifying of these formulas of natural causation is much 
like going into higher mathematics; in fact, the Yh-King formulas are the 
mathematics of life. All other mathematical formulas which are known con- 
cern only non-vital aspects of facts, and they never fit the active causes in 
nature. 

The diversified Yh-King formulas look discouragingly complicated; but 
life is so complicated. The formulas cannot be otherwise. The physical work- 
ings of life and mind go into greatly diversified branch-development before 

286 



It stays in the heavenly sphere, a radio-active reanimating power 
of the earthy stuff, or of similar offal of life anywhere in the uni- 
verse. 

the intellectual powers of man are evolved; the powers which enable him to 
do civilizing work. To do civilizing work by guessing at causes and conse- 
quences will never be a success. It never has been even a temporary success 
during historic ages. It is not any such success in this age. It is making 
toward failure even now. 

The logic of life we must learn in order to make civilization a success. 
It is easier to study this logic by Avell-prepared formulas than without the 
help of formulas. The formulas given in any sacred writing are only make- 
shifts ; they are only verbal elaborations of the Fu-hsi formulas ; just as is the 
Yh-King, the Chinese book of changeful causation in the triple process of 
life, mind and thought. 

The study of sacred writings never did serve civilization to any great 
extent, because it was pursued without any knowledge of the original tri- 
grams. The mind must be held to the originally simple workings of causation 
in order to know causes at all. Therefore, let us keep at it. 

Illustration 128 represents a highly evolved formula of active causation 
in the mental workings which control civilization. After Mold's Yh-King. 

I reproduce this diagram to give a preliminary view of the great branch- 
development which thought must follow if it wants to hold to the Logic of 
Life — if it wants to proceed after the manner of nature — if it wants to make 
Right-thinking its business, so as to serve civilization rationally. 

I, myself, have not gone deeply enough into the study of the hexagrams to 
explain their workings in detail. The Yh-King presumably gives this explana- 
tion. I know only the rudimentary workings of the trigrams. What I know 
of the further workings is only what I have found in sacred formulas. 

The physical workings of the double-active character-power, as given in 
the Tai-Kih or as they occur in the nucleolus and centrosome, branch out; they 
go into the Li line, and Li carries Ki with it, that is to say : The mind-making 
power of the nucleolus, when going into special mental and intellectual evolu- 
tion, must employ special means to do this work ; and these special means are 
of two kinds ; they have character and form. 

Just as vital powers of nucleolus and centrosome make seed energy for 
physical propagation, which branches out into the evolution of sperm and egg, 
each embodied in its own housing, so do these powers generate special mental 
functionaries to work toward the higher evolution of the organoid. This spe- 
cial generation is done in the way of redigestion, much after the manner in 
which seed-energy is evolved. A special power of digestion is evolved by 
drawing on special nourishment in the physical cell-community, — the organic 
body composed of organic corpuscles. The special power is that of the Light- 
bodies. Illustration 88. They live mainly on the substance of Light-heat, 
egested by the physical digest-centers in the cell-community, and forming 
their special periechon. On the one hand they evolve the leucocytes, or white 
corpuscles which work as redigestive free lancers among the blood corpuscles ; 
but on the other hand these Light-bodies organize to form ganglion-cells and 
lymph-characters, which I call nervine temporarily. 

The lymph-characters are biaxial cells, but only their nucleus and nucle- 
olus ever become visible. The centrosome power is a minimum and not visible 
in ganglion-cell, for body building is minor work in this cell-life, as it is in the 
embodying of seed-energy, in which the centrosome, also, is not usually visi- 

287 



These are about the questions which the mind, not sophisti- 
cated by alphabetical instruction seems to have put to itself and 

ble. But it is there and active as an axial power, even if it does not build 
visibly about the axis ; it builds the housing of the nerve-power. 

All digestion is necessarily biaxial. It cannot be otherwise. It must 
take in four kinds of nourishment and produce four types of living energy. 
It could not divide and propagate itself without four-fold branching powers. 

The lymph-characters or cells, propagate on the same principles on 
which the feminine seed-energy is formed .Illustration 95,, excepting that 
the diapheromenal energy, which is pushed out of the parent-cell is not 
entirely, separated from it, but stays connected with it, and by budding 
causes nerve-fiber to grow into dendriform. 

ILLUSTEATION 129. 

Tissue-building is not always an ele- 
mentary knitting lengthwise and crosswise. 

It works preferably into tree-form, both in 

development of physical and mental 

powers. Illustration 129 shows a Polyceles 

laevegata. It is a headless digester, not 

equipped with special sewage-organs, and 

actually bisexual,— a hermaphrodite. It is, 

of course, more highly organic than are the 

lymph-characters, and therefore not like 

them, but in its body may be seen the first 

stage in development of mental organs. It 

is shown in the ganglion and nerve fiber, 

which make for head and brain-power. 

A is the opening of the mouth. B, in- 
terior of the mouth. C, throat-passage to 

the digestive organs. D, the central organs 

of digestion. E, ganglia, the first stage ot 

brain development from which start the 

nerve-fibers. G, seed-making organs. H 

seed-storage organs. I, masculine organs. K, feminine organs. 

copulation. M, organs of propagation. 

The mind-making ganglia have digestive life, apparently more or less 

independent of the bodily powers of digestion and propagation They do not 
live on any special digest-centers of the body; they draw only on the peri- 
echon of the bodily digest-powers within the organoid, and, of course, also 
on the field of conscious energy, which always surrounds and penetrates the 
entire body of the animal. 

While the o-anglia and nerve-fibers usually propagate themselves by bud- 
ding in each organ, they also propagate by special, rapid self-division of 
special seed-energy. 

The ganglion-family composed of mental digest-centers forms special 
seed energy This energy differentiates in the organoid so as to evolve all 
sorts of lymph-powers and to perform all sorts of mental functions in the 
organic body. 

288 




L, organs of 



answered for itself, as the subject of life and death seem treated in 
mythical stories and ideograms. 

To the mind, which thinks objectively, after the manner of 



Illustration 130 shows the 
dendriform of nevre-tissue grown 
from the ganglion, known as 
Purkinje's cell, in the cerebellum 
of a rabbit. It is here 125 times 
enlarged, after Boehm. The en- 
tire nerve-tree is built up of 
nervine ; that is, of individual 
radio-active character-powers and 
not of any unconscious chemical 
substance. Every part of it is 
double-active — receptive and re- 
sponsive in two ways, one main- 
ly collective, the other mainly dis- 
persive, (Yang Yin). 

The branchless neurite is pre- 
dominantly ingestive, symphero- 
menal, (Yin yang), like the root 
of a tree. 




Telodendron 



Dendrite 



iorv 



Neurite 



The dendrites are predominantly egestive, diapheromenal (Yang yin). 

The telodendrion interacts ingestively and egestively with the field of 
conscious energy; it works on the principle of wireless telegraphy, but in a 
vital way by digestion. Every radio-active part of the nervine interacts by 
ingestion and egestion with the periechon of the local digest-centers. There- 
fore does it feel what takes place in the physical body. 

The whole nerve-tree lives by digestion as do all forms of life. The 
forms differ, because they contain different character-powers which do the 
special digestive work by assimilating different kinds of nourishment, by 
different polar activity. The senses are all evolved out of differentiated 
digestive character-powers. 

The' character-powers in the field interact digestively with the character- 
powers in the sense-tissue. This interaction in its outwardness may be a me- 
chanical contact, but in its inwardness it is a digestive process. It is digestion 
which converts the mechanical touch into consciousness. 

Nothing in existence ever acts at a distance. All things interact with 
each other only through and by virtue of the intervening and all-connecting 
fields. Special digestive branch-development produces special radio-active 
character-powers within the organic body, and these powers through their 

289 



nature, living means to draw consciousness from the stuff of ex- 
istence and to put it into organic form and under control of a spe- 
cial character-power which works in harmony with world-wide 
consciousness. 

periechon make special conscious interaction, special sense perceptions and 
conceptive knowing, possible. It is the conceptive knowing of actualities m 
the changefulness of natural character-powers, their causations and all con- 
sequent metamorphoses, which we have to make our own. To attain this end 
we need formulas, which re-connect the many distant branchings with the 
original biaxial activity in all character-power. The trigrams and hexagrams 
furnish these formulas. The broken lines always refer to the branchings and 
their lateral workings. The solid line always refers to the upright axis of 
TI ; that is, to the to-order-setting, unifying, animating character-power in 
the field of conscious energy; but this field has its representative in the self- 
conscious determining power of the human mind. Therefore we may say the 
solid lines represent the Reason of Living, as primarily given in the self- 
conscious determining character-power of man, etc. . And we may further say 
that the broken lines represent special inner and outer senSe, — inner sense 
which does the organizing within the organic body, and which we sometimes 
call common sense ; and outer sense by means of which the organism adapts 
itself to its environment. This to-order-setting between outer and inner 
activity has its extensions into the workings of the intellect and into the 
work of social organization. The process of human life is a three-fold process ; 
and therefore the elementary trigrams must go into multiple branch-develop- 
ment, as does life, in order to fairly formulate the three-fold process. 

ILLUSTRATION 131. 

Illustration 131, Fu hsi, who for- 
mulated the Logic of Life in the Yh 
King Trigrams, and gave them practi- 
cal application in the intellectual de- 
terminations which govern or should 
govern civilized life. The trigrams on 
the tablette appear drawn in accord- 
ance with King AYan's scheme of polar- 

The ancient Chinese depicted the 
mind-making process in organic life by 
the life of the orchid in order to show 
that it has but little rooting in the 
material workings of nature and lives mainly on the vitality, of the atmosphere. 
The steps of evolution in mind-making antiquity generally depicted by 
Trees of Knowledge growing in the Tree of Life. These Trees of Knowledge 
are often called Jacob's ladder. 




290 



THE ORIGIN OF ALL THINGS, ACCORDING TO THE 
FU-HSI SCHOOL. AN ATTEMPT TO DEFINE YANG 
YIN, THE ONE ELEMENTARY DOUBLE- 
ACTIVE CHARACTER-POWER IN 
THE STUFF OF EXISTENCE. 



The sibylline school, which evolved the religious conscious- 
ness of the thinking world, had its origin in the Fu-hsi school of 
immediate knowledge of Fact. 

The great branches of the Sibylline School did not usually go 
into pre-cosmic causation. 

The Brahmin, Zoroastrian, Egyptian, Hebrew, Christian and 
other branches of the Sibylline School began their cosmogonies 
or stories of evolution, vulgarly known as creation, with the cre- 
ative word, that is with the origin of intellectual development in 
mankind. According to these stories the Genius of Creation gave 
primitive man the organs and powers of speech and thereby 
caused the evolution of human nature out of the primitive animal 
nature of man. 

Language, in all these great cults, figured as the original 
cause of humanity and of civilization. 

Looking upon the creative word or language as the original 
cause of man's creation may be true enough, but it is not going 
far enough back to the original causes of evolution. It has de- 
ceived many thinkers, and it deceives the best of catholic thinkers 
even now. It leads to mid-air idealism; to the assumption that the 
world is made out of nothing. Two errors are to be avoided: That 
of materialism and that of idealism. Matter and mind are only 
aspects of fact; they are not elements of nature's activity. Never 
forget the subject of Trichotomy. Body, mind and thought are 
only three aspects which the analytic mind takes of Fact. Ele- 
ments of Fact, as they are in themselves, must not be confounded 
with matter, mind or thought, nor with any other aspects of Fact. 

Our language has no words for the active, elementary stuff of 
existence ; nor has any other language known to me. 

291 



The Greek words hyle and proousios will not answer; .their 
one-sided meaning leads to hylozoistic pantheism; or to ideal mid- 
air misconceptions of Fact. Therefore, must we learn to define 
Yang Yin, the words of the Chinese Fact-knowers. 

These words represent the elements in our immediate con- 
sciousness of life and of death, and not merely, any word-vested 
thinking consciousness. They draw the attention of thought to 
the fact that all nature, in self or not-self, is double-active. To 
the double-active way of living, must we adjust our thoughts if 
we want to arrive at Fact-knowing. 

The ancient Chinese Fu-hsi School, having formulated the 
original Tao, had not only taught this Truth in advance of all 
historic learning and sacred writings, but it had given definite 
form to that type of language, which the Genius of Creation, while 
still active in the human mind, had originally evolved to civilize 
mankind; i. e., the figurative Old Man type of Spoken Thought in 
distinction to the later alphabetical and terminological type, which 
is mythically represented as the Boy-genius of Speaking Thought. 

. The former type made language the immediate power for con- 
veying the consciousness of life and the predominant factor in the 
conveyance of ideas, and it made thought the subservient factor in 
the intellectual workings of the mind. 

The latter type made thought the predominant factor in in- 
tellectual development, and it made language the determining 
power to the end of knowing ideas. 

Both types of language properly working in harmony, prop- 
erly unified, make the intellect an organically working power — a 
holy ghost, speaking scripturally ; that is, a thought-power which 
can hold to the organic workings in the chain of natural causation, 
and which can understand both the reciprocal principles of life, 
and the relative principles of death. The Fu-hsi school had pre- 
served the old-man-type of language, so that the intellect might 
never become detached from the living consciousness of natural 
causation. For this purpose it had formulated the original Tri- 
grams of the Radio-active digest-center, and it had explained the 
workings of these formulas by mythical stories so that the living 
foundation of knowledge concerning the chain of natural causation 
might never be lost sight of in ages of advancing intellectual 

292 



branch-development. This advance goes usually into detailed 
knowledge of nature's diversified work, but away from conscious- 
ness of original causation. 

The Difficult and Troublesome Definition of Yang Yin. 

In order to know something more about the facts of existence 
than science and philosophy have told the world during historic 
ages, we must begin by giving ourselves a better footing in fact- 
knowing than scientific thought possesses or puts to use. We 
must elucidate our immediate consciousness of life and thought — 
the elements of natural causation, inclusive of all evolution. Sci- 
entific thought cannot reach these causes. It cannot go beyond 
sense-perceptions. It cannot trace the consciousness of the senses 
back to the original causes which evolved it. In fact, it cannot deal 
with the active inwardness of things by its artificial logic and 
rhetoric. 

Science builds its systems of knowledge and learning, as his- 
toric thought has always done, upon sense-perceptions. It gener- 
alizes and particularizes its sensible experiences in the subjective 
way of thinking, and calls its conclusions of thought "truths" — 
relative truths. 

Relative truths are never true to the causes of life and of 
death. The Truth which is so true must be evolved out of living 
self-consciousness in that objective way of thinking which holds 
thought to the regular chances in living consciousness, and 
through them to the causes of nature's inner activity. The ele- 
mentary, universal and individual workings of these causes the 
ancient Chinese called Yang Yin. 

The definition of Yan Yin is the fundamental explanation of 
radio-activity and of counter-activity in the inwardness of all ex- 
isting things; it is the ideal representation of the elementary and 
indestructible characteristics of existence. 

To the Fu-hsi School we must go to retrieve humanity's lost 
knowledge of original causation, and the definition of Yang 
Yin, the one double-active and changeful element of all existence. 

The school bases its work on the preliminary definition of 
Yang Yin, and thereby gives thought a natural footing in the im- 

">93 



mediate consciousness of the elementary and indestructible cause 
of activity which characterizes the stuff of existence. 

The original definition we must now try to resurrect in all 
its bearing's on Fact. Yang Yin is not matter; it is not mind, it is 
not physical force nor mental energy, but it contains the tenden- 
cies to produce all and everything. It contains the tendencies to 
the evolution of capacities of all there is doing in nature. 

It may be necessary to say, Yang Yin means all that which pri- 
marily characterizes the stuff of existence. The Chinese now con- 
tent themselves to so define the words; but that definition is not 
final. The question arises: What does primarily characterize 
existence? He who wants to know must struggle through a few 
more dry pages. 

If we cannot make elementary characteristics clear to our- 
selves, we will not be able to know original causes. We will not 
be able to know Fact as it is in itself. We will not be able to 
know irom whence come the many religious and scientific ideas; 
nor will we be able to determine how much truth there is in them. 

No full definition of Yang Yin can be given by means of our 
terminology, for it is purely analytic and not comprehensive ; be- 
sides, it is largely statical, and lacks all truly vital character. The 
words at our command, however, may be used so as to furnish 
sufficient hints to the self-conscious mind to enable it to arrive at 
a clear knowledge of the subject, if it can bring itself to think 
objectively; that, if it can think beyond the definitions of words 
into the actual character-powers which produce all metamorphoses 
in nature. In order to make objective thinking a success, the 
words used must be taken, as nothing more than hints at causa- 
tion. 

Yang Yin represents that which is universal and individual 
(not general or particular) in the chain of natural causation — in 
the radio-active ferment- and digest-centers of that chain. 

The conception of Yang - Yin is a comprehensive act of thought, 
and not an analytic one. There is nothing in our way of thinking 
which approaches it, Our mental powers are not used to thinking 
comprehensively. Therefore we cannot well bring ourselves to 
think all the forces and powers active in nature into one double- 
active element such as Yang Yin represents. Analytic thought 

294 



cannot clearly conceive anything" as double-active; for it itself is a 
single-active instrument of mind. 

Double activity, in its focalization and constant radio-active 
changefulness, as comprehended in the Chinese conception of 
Yang Yin, is a difficult subject to conceive in our way of thinking. 
I will make several efforts to make the subject clear. 

Think of Yang Yin as the elementary, formless, but mobile 
stuff of existence; mobile not only by its physical counter-active 
forces, moving in lineal and circling ways, but also by radio-active 
tendencies to consciousness, moving and straining in similar ways. 
Think of it as strainings according to elementary principles of 
procedure, making for both life and death — for physical mobility 
and conscious motivity. Think of it as a very thin jelly or as any 
very thin protoplastic stuff trembling by reason of its own radio- 
active tendencies and capacities, restlessly counter-active within 
itself. Think of it as that which the universe would be, if it were 
in some way reduced to an impalpable, homogeneous stuff, and 
assume that the forces and powers, now active in the universe 
were not eliminated from it by this reduction, but were only con- 
verted into elementary tendencies to mobility and motivity which 
would reproduce the universe in course of time, such as it now is. 
Such reduction of all existing things would restore the original 
stuff of existence; i. e., the elementary Yang Yin. 

Of course, the universe as a whole could not now be so re- 
duced by any cataclysm; but in part it is being so reduced approxi- 
mately, by fiery and watery restitution of sewage matter, such as 
occurs in dissolution of solar bodies and in the exhalations of 
planets, and in the interaction of this reduced, perishable matter 
with the two imperishable fields — that of substantial undercur- 
rents and that of conscious energy. There is some approximately 
elementary stuff always somewhere in the universe. 

Having thus thought theoretically of the reduction of the uni- 
verse and Yang Yin, assume that all which remains of mobility and 
motivity in this reduced stuff will again characterize all things, 
when evolved out of it. This mobility and motivity is the original 
and imperishable nature of things, which presumably is and re- 
mains always active in all things; it is Yang Yin. No matter what 
state of aggregation or dissipation the stuff of existence may be in; 

295 



no matter what vital or mental development it may be in; Yang 
Yin always characterizes its activity. Yang Yin is active in the 
human consciousness as well as in inert matter; it is radio-active 
and it characterizes the four universal features and the three-fold 
individual phases of all causation. 

The consciousness of Yang Yin holds the human thinking 
powers at all times to the double activity of natural causation. 
Yang Yin moves with the causes of evolution, into the Height of 
organic development, into the Depth of seed energy, and into the 
Extent of all organic branch-development of life. 

Yang Yin personified is Ianus Qudrifons. It represents the 
four features or principles of procedure in radio-activity. 

Yang Yin is symbolically represented in the Pyramids, as con- 
necting the all-underlying principles, — with all three phases of 
causation. 

Yang Yin is glyphically represented in the Sphinx to draw 
attention to the connection of the ever-present fundamental double 
activity, within the changeful causes of evolution. 

Ask what is always and everywhere active in nature? 

Just one thing — "Yang Yin," answers the Chinese sage. 

This Yang Yin we will describe for the present as the indivisi- 
ble and radio-active counter-tendencies to the evolution of double- 
active capacities; and as something which strains to carry to- 
gether; something which strains to carry apart, and something 
which strains to set to order. This description comes near the 
original idea of the Greek Atom. It ignores, however, the four 

Illustration 8 shows an ideogram which is intended to elucidate the ele- 
mentary activity in nature — the Greek idea of diapheromenon sympheromenon, 
which is in fact only a different name for Yang Yin. 

Life's changeful way passes through nature's elementary counter forces; 
that is,, it moves along between solar and planetary extremes which exist 
throughout the universe, and so moving it causes the individual character- 
powers of life to constantly interact with and counteract the elementary 
counter-forces. 

The elementary double-active character-power of life in that ideogram 
is represented by two faces, one of which appears as diapheromenally radio- 
active; the other as sympheromenally so. These two faces represent the in- 
dividual to-order-setting power in nature's elementary activity, much after 
the manner of the two tadpoles in the Chinese Tai-kih. 

That ideogram as a whole is an analytic representation of the Heraklei- 
tean "Anathemeasis": The counter-straining of sewage to sustain life and 
to absorb its offal. 

296 



fundamental procedures, but it unites three phases of activity into 
one idea. 

All these three phases refer to one act. They are three aspects 
of that which characterizes all radio-activity. 

When a digest-center in animal economy ingests and egests, 
it also sets something to order in the way of life, and so it does 
this one thing which the Chinese call Yang Yin. This particular 
meaning of Yang Yin, we had better remember by the seal-sign 
called Wu Chu, 5x10, which appears commonly depicted by hour- 
glass and cross. (See Illustr. 133.) 

ILLUSTRATION 133. 

Illustration 133 shows a Cash issued by the Wang Mang dynasty about 
the beginning of our era. The ideograms on this Cash connect themselves 
with the conception of Yang Yin. This Cash is representative of "honest 
money" of the kind which 
antiquity used to symboli- 
cally represent "Spoken 
Truth" of the learnedly 
standardized type as a 
medium to the exchange 
of civic rights and duties. 
The ideographic inscrip- 
tion has a definite phonet- 
ic value and an indefinite 
aphonic value. 

The Chinaman wouldread the phonetic valuefrom top to bottom, right 
to left: Ta ch'uan Wu Shih. Great coin, five times ten, or fifty. 

The ideographic characters have an additional aphonic meaning which 
goes beyond the literal meaning. The upper sign (Ta) is the Manna sign, 
symbolic of the human consciousness of the principles of Life and Death 
descending from the world-wide field of conscious energy, to sustain and set- 
to-order the workings of human consciousness. The lower sign (Ch'uan) is 
symbolic of the earthy growth of human consciousness, if properly sheltered 
from the excesses of discursive thought. 

The sign of the double cup (Wu), to the right, symbolizes the changeful 
counter-activity of the two halves bound up in Yang Yin. 

The cross (Shih) represents the whole to-order-setting value in Yang Yin. 

The four fields on the reverse side of the Cash represent the "Honesty of 
the government in all four cardinal directions." If the four types of social 
workers observed the same fundamental principles they stand on the same 
footing of eternal fairness in social life. The letter of the law may not so 
serve them, in fact it cannot, but their consciousness of right and reason does 
so serve them, and peace and harmony reign within the social household as a 
consequence. Truth in education, like "honest money" in commerce, serves 
all alike, without prejudice or privilege. Honest money is not changeable in 
value by expansion or contraction of credit, but it is a standard of commercial 
values, as the Living Truth, rising out of the Yang yin consciousness, is the 
standard of intellectual worth. 




The Yang Yin lightning produces the Yin yang thunder, as 
two halves of the same act. In Illustration 133 the Wu sign stands 
for five, the halves of ten, while the cross stands for ten. The two 
together represent the elementary value, 5 chu, in the motivity of 
commerce, and symbolically a similar value in that motivity of 
nature which does the to-order-setting. 

But what does the digest-center ingest, egest and set to order? 
Just one thing, answers the Chinese master-mind again: Yang 
Yin. In this case these words means something apparently differ- 
ent from tne previous definition, and yet they refer only to another 
aspect of the same act, namely: The four inter-active and counter- 
active fields in the periphora which nourishes all ferment- and 
digest-centers in the world; therefore Yang Yin is the active and 
passive element in the universal fermentation and digestion proc- 
ess. The four fields in the periphora may be enumerated as fol- 
lows: 

First: The field of ponderable matter, surrounding the earth 
and all other planets. 

Second: The field of imponderable matter; the solar light- 
heat field. 

Third: The field of imponderable substance, or the all-pene- 
trating undercurrents of substantial energy; the electro-magnetic 
field. 

Fourth: The field of conscious energy, the individual perie- 
chon and its world-wide extention. 

These four fields of all radio-activity, we may remember in 
a general way by the expression: The four quarters of the earth, 
or the four housings of radio-activity. 

These two attempts to define the old Chinese conception of 
Yang Yin may not make the subject clear. I will try some other 
more analytic representation. 

The preliminary definition of Yang Yin should state what it 
tends to do toward evolving life in the elementary stuff of exist- 
ence ; what changes it undergoes in the way of evolution, and in 
how far it remains what it originally was. 

First: Yang Yin has. both universal and individual tendencies 
to activity and passivity in all interaction and counter-action. In 
its universal tendencies it is side-pulling; in its individual tenden- 

298 



cies it is radio-active. The tendencies to conscousness are always 
implicit in it, universally and individually concentrating and dif- 
fusing the stuff of existence. They become in part explicit in the 
way of evolution, and in part implicit again in the way of involu- 
tion. 

Second: When the Yang preponderates over the yin in side- 
pulling tendencies, then Yang yin strains (diapheromenally) to 
carry apart the stuff of existence, in approximately straight lines. 
Its strainings are distributive and penetrating. 

Third : When Yin predominates over yang, then the side pull 
ing of Yin yang strains in circular ways (sympheromenally) to 
carry together or collect the stuff of existence. 

Fourth : Yang Yin individual radio-activity by lineal distribu- 
tion and -circular collection makes for balancing and to-order-set- 
ting of these two universal counter-forces. 

Fifth : The lineal and circular radio-activity of individual 
Yang Yin is under necessity of proceeding in four ways at all 
times to establish this balance or to-order-setting. 

Sixth: The necessity of so proceeding divides the stuff of 
existence into four counter-revolving fields of activity. 

Seventh : The inter-weaving of lineal and circular movements 
in the radio-active procedures converts the entire stuff of existence 
into innumerable, active, atomic crossing-points in spherical 
housings enclosed. Atom here means only double-active in lineal 
and circular ways. 

Eighth: These atomic crossing-points tend to move in three 
directions: Height, Depth, Extent — toward organic Height, 
toward Depth of seed-energy, toward organic Extent. 

These eight separate statements of tendencies are only intel- 
lectual aspects of that which characterizes any one act; they are 
only aspects of elementary, universal and individual characteristics 
of the stuff of existence. All these analytic statements refer to the 
four universal features and three individual phases which all caus- 
ation has in common. 

Analytic thought and language make it necessary for us to 
take these several aspects of fundamental characteristics of exist- 
ence in order to prepare elementary conceptions for the further 

299 



definition of Yang Yin. This further definition is the story of evo- 
lution. 

The definitions of words, denoting FACT, i. e., active factors 
in the chain of causation, as they are in themselves, can only be 
given by describing the Doings of these factors. With this work 
the original authors of sacred writings have had to struggle. The 
Egyptians struggled with it in one way, the authors of the Vedas 
in another, the authors of the Zend-Avesta in still another — and 
all these struggles over various ways led to about the same conclu- 
sions. 

The Chinese do not define Yang Yin as above. To the intel- 
lectual workings of their mind, this definition is not suited or nec- 
essary. They try to define it by the original seal-signs, which even 
the Han Lin scholars cannot read in their original Thoughts and 
Intent. 

Let us try to decipher the original meanings of the seal-signs. 

Illustration 1 shows the so-called "Cash" from the later Han 
dynasty (Hou Han Chi), a reform cycle, contemporary almost 
with the beginning of our era. This "cash" was issued by Em- 
peror Hsien, and was published in a Chinese work of "Ch'in Ting 
Chien Lu"; i. e., "Records of Ancient Coinage." I have partly 
explained the meaning and use of this cash in "Introduction to Er- 
rors of Thought." 

On this so-called Cash appear the Seal-signs, which define 
Yang Yin. 

On its left-hand face are shown the "Four Quarters of the 
Earth," symbolic of the four fields of counter-revolving factors in 
all nature's activity. The "Square in Circle" has a meaning similar 
to that of "Cross in Circle" (see Illustr.), differing only in as much 
as the latter symbol refers to lineal and circular movements in all 
radio-activity, physical, mental or intellectual; while the former 
refers more particularly to that of word-vested intellectual activity. 

On the right-hand face of the cash appear three Seal signs 
which the Chinese read as Wu Chu; 5 cents, sometimes these 
"cash" bear another inscription, that of honest money, equal 100 or 
full value. The Wu sign consists of a double-cup, usually con- 
nected by the "crossing-point," symbolic of the to-order-setting 
power in the digest-center. The one cup contains the inward 

300 



working, more lineal Yang yin ; the other cnp that of the outward 
working, more circling Yin yang"; referring particularly to the con- 
sciousness active in the human mind, we may say one cup contains 
more of the consciousness of "Reasons Why," and the other cup 
more of methods and means "How" the to-order-setting in nature 
is done, under pressure of life's necessity. These statements, of 
course, are reversible, for the rollings of time reverse the Fact. 
The cups fill themselves and empty themselves alternately in the 
rolling-s of time, partly from without and partly only from each 
other. In these alternations they partly change their contents, 
hence they do not work exactly like an hour-glass, which always 
retains its contents by changing the same stuff. In fact, these 
Wu cups are not depicted as an hour-glass. They are sometimes 
represented as separate sups; when so separated then the all-pene- 
trating fields make the union or crossing-points between them. 

The Wu symbols refer to the Right time in the alternating 
supply of nourishment to the digest-center. The need of nour- 
ishment alternates in the digest-center. Now, nourishment for 
evolving" the powers of Reason, and now nourishment for develop- 
ing the powers of bodily sense is needed. The changeful supply 
now builds up inner organic character, and now it builds the sensi- 
ble housings for the protection and maintenance of this organic 
character. The cups work alternatingly and reciprocally as do the 
nucleolus and centrosome in cell-life. 

The Chu-sign consists of the symbol of the Thunderbolt, 
which at all times denotes elementary, counter-activity; the car- 
rying together, the carrying apart and the setting-to-order. This 
setting-to-order is here indicated by a cross-mark in the middle of 
the thunderbolt, so as to form a crossing-point in its central line. 
Sometimes this crossing-point is symbolically represented by a 
hand, to denote doing-power, as, for instance, in the Assyrian 
thunderbolt, and sometimes in Roman thunderbolts. 

By the side of the thunderbolt is shown the Arrow of Prin- 
ciples, within the four fields of activity, denoted by four dots, from 
Depth of seed energy, through Extent of organic powers, into 
Height of self-conscious character. Height, Extent and Depth are 
denoted by cross-lines in the shaft of the arrow and by the point 
of the arrow. 

301 



All these things denote only the many aspects which the ana- 
lytically working mind must primarily take of the One Fact — the 
first and most simple of all facts — in order to arrive at an explicit 
understanding of natural causation. 

This is all the explanation which can go with these Seal- 
signs. If the mind can digest these explanations, by finding their 
bearing in the consciousness of life, then it can understand the 
story of Chinese Cosmogony; and through it it can come to know 
original causes, the origin of cosmos, of life, and eventually of 
ideas. 



CHINESE IDEAS OF CREATION OR EVOLUTION, FROM 
ELEMENTARY WAR TO COSMOS AND LIFE, 
BY VIRTUE OF INDIVIDUAL CHAR- 
ACTER-POWER IN NATURE'S 
RADIO-ACTIVITY. 



The double-active Yang Yin character-power in the elemen- 
tary stuff of existence is not only individually radio-active, but it 
is universally counter-active. It strains vainly to divide its univer- 
sal counter-tendencies. The Yang half-tendency would dissipate 
all the stuff of existence; the Yin half-tendency would concentrate 
it all. Neither half of the universal counter-tendency can do more 
than produce a one-sided dominant capacity, which, prevailing for 
a moment, renders subservient its opposing counter-tendency, only 
to be in turn rendered subservient by the latter's rise to dominance. 
When the double-active force concentrates its tendencies into capa- 
cities on its one side, it dissipates them on its other side; it acts on 
its one side at the expense of its other side; and so acting it expends 
its energy in one-sided ways; its duality, however, makes it act 
alternately in both ways. Even the most elementary force has 
bipolar tendencies making for concentration and dissipation ;. and 
because it has these, even it alternates its polar activity in straining 
to divide the stuff of existence; it pulsates. 

This universal counter-activity is described as the War of the 
elements. "War is the father of all things," said Herakleitos to 
describe this elementary counter-activity. This war would make 

302 



a chaos of all existence were it not for the intervention of the 
individual radio-active Yang Yin tendencies in the stuff of exist- 
ence. These tendencies enter as a to-order-setting power between 
the extremes of universal bipolar tendencies and activity. 

The double-active Yang Yin character has universal and indi- 
vidual tendencies to consciousness : "Seng Wan Mau." 

Seng Wan Mau concentrates the universal counter tendencies 
to consciousness into individual capacities of conscious energy, and 
thereby metamorphoses into "TI." ' This concentration is effected 
at the expense of the universal counter-tending consciousness by 
individual radio-active character-power. This power begins the 
evolution Of life by ingestion and egestion and for the purpose of 




ILLUSTRATION 132. 

A Conception of the World-Egg in the radio- 
active digest-power of which the element- 
ary tendencies to human evolution were 
contained. 

For the purpose of presenting the work of 
the intellectual digest-centers to the mind, the 
Brahmins have designed an ideogram in which 
a human figure (Brahma Purusha) apears with 
outstretched arms and spread legs, within the 
form of an egg. (Illustr. 132.) 

By this ideogram the Brahmins aimed to 
explain the workings of the digest-center in the 
way of evolution from the most elementary be- 
ginning to the Height of Self-consciousness. 
Physical, mental and intellectual workings, all 
mental and intellectual workings,' all were considered as originating in radio- 
activity in the digest-centers. We are not here going into the subject of uni- 
fying the diverse effects of radio-activity in the way of evolution. We only 
need the elementary idea of radio-activity. 

To get at it, let us drop the many digest-centers in that figure, which are 
marked by circles with signs in the original, but are left out in our copy. 
Let us think only of the stomach or heart of the figure in the egg, and consider 
it as working in four elementary direction. The heart is considered symbolic 
of doing the tripartite work of digestion in the way of life's evolution. 

In its work takes place the unification of the products of physical, mental 
and intellectual digestion. The stomach symbolizes elementary digest-power. 
The heart symbolizes highly evolved, organic digest-power. 

Sidewise in the direction of the arms, the digest-organs interact with the 
universal stuff and its tendencies to consciousness. The arms bring this stuff 
to these organs. 

In the direction of head and feet, these organs act in digesting and re- 
digesting individual tendencies to consciousness; they ingest and egest con- 
sciousness; they egest a conscious field — an aureole — about the upper end of 
the digest-axis, the head of the figure ; and they draw on this field — they re- 



30S 



checking the restless universal counter-activity which makes for 
extremes of concentration and dissipation. This individual check- 
ing, the work of TI, enters as a radio-active to-order-setting process 
between the counter-active lateral strainings of elementary Yang 
Yin forces, thereby establishing a balanced sway in inter-action, 
as a foundation to cosmic and vital procedures within the stuff of 
existence. 

Yang Yin is the only thing in action. Seng Wan Mau is only 
the conscious aspect of Yang Yin. TI is Yang Yin consciousness 
in individual character-power concentrated by atomic radio-activ- 
ity, and by its alternating assimilation and elimination. 

Radio-activity is the foundation of the digestion process ; it 
ingests and digests consciousness from the stuff of existence. Re- 
member, the world-digestor, Brahma, of the Hindoo myths, and 
Chronos, of the Greek myths, etc., etc. 

TI rises to the surface of the stuff of existence, an individually 
conscious character-power, but it cannot concentrate both .halves 
of the universal countert-endencies to consciousness into itself at 
one time; and it cannot separate itself from the stuff of existence. 
It is bipolar and double-active, being of Yang Yin character: its 
gain, by concentration at one pole, entails a loss at its other pole. 



digest, not only from it, but from the universal field of consciousness, because 
the egested, individual field stands connected with the universal field — the 
periechon connects itself with the periphora. The universal field is a fact" r in 
the periphora. 

Let us draw an imaginary perpendicular line from head to feet of the 
figure, to indicate the upright individual axis of the digestive activity; then 
let us draw a horizontal line through the heart in the direction of the arms, 
to indicate the lateral universal axis of the digestible stuff of existence. These 
lines form a cross with four arms or half-axes, which interact at a crossing- 
noint or nexus, the radio-active center — the stomach, or rather the heart, of 
■Brahma Purusha. 

This cross represents the above idea of crosswise. The head-and-foot-line 
represents the to-order-setting procedure of individual consciousness, the 
fulcrum; and the arm-line represents the procedures in the counter-activity of 
iniversal consciousness ; the lateral sway. 

This is the only idea we need to remember out of this ideogram for the 
present. The spread legs refer to the human understanding of duality in all 
aatural forces and powers. 

"We must explain all these ideograms in homeopathic doses, little by 
.Ittle. Taking them as a whole, their explanation makes too long a story. "We 
can always return to any of these ideograms when we need to know more 
about the causes of evolution from digest-centers. 

304 



Its bipolarity makes it act alternately in all its lineal and circular 
radiations. 

As one pole of TI rises the other sinks, bringing one-half of 
the conscious energy, embodied in its individual character-power 
to the surface at one time, while rolling along by virtue of its own 
circling Yin Yang tendency. Its one pole brings into its embodi- 
ment more conscious Yang Yin than Yin Yang; its other pole 
more Yin Yang than Yang Yin. 

Moving on the surface of the formless stuff of existence for the 
purpose of maintaining the order of balance between the extremes 

In order to further illustrate the above ideas of evolution from character- 
power in radio-activity and digest-centers, we need to look at another Brahmin 
ideogram. Illustration No. 3. 

The stuff of existence is here shown as the "Shoreless Ocean Anbeheh"(?; 
or "Great Deep," upon which floats the original radio-active atom or digest- 
center, in form of a so-called world egg. In this egg lives the radio-active 
character-power, which can and does embody assimilate and eliminate ten- 
dencies and capacities of consciousness. From this egg sprouts the first Tree 
of the natural Knowing-powers. The digest-power of conscious tendencies in 
the egg grows into the elementary capacities of individual consciousness. This 
fact is symbolized in the Tree, and in the three Lights of its branches; the 
Fourth Light being the self-conscious crossing point of the upright tree and 
its lateral branches. The digest-power in the egg has transferred part of its 
activity to the digestive crossing point of the large Light, from which grow 
the branches of the tree ; and there the ingestion and egestion of consciousness 
takes place, still in connection with fundamental principles of elementary 
radio-activity. 

The connection in Illustr. 3 is depicted by the rooting of the Tree of Life 
and Knowledge in the floating world-egg, in which lives the original character- 
power or creative cause which theologians might properly call "God-conscious- 
ness. ' ' 

The same principles of creative procedures extend themselves from physi- 
cal creation or evolution into the mental and intellectual activity of Brahma 
Purusha, and through it into the minds of men who hold to the Brahmin 
cult or who hold thought to fundamental consciousness of life and of creative 
principles active in the digestion-process. 

All digestive-centers ingest and egest alternatingly. All means of inges- 
tion and of egestion alternate correspondingly to the alternating activity in 
digest-centers. 

The root of the Tree in the Egg and the leaves on the branches symbolize 
ingestive and egestive means of the Life in the Tree. The digest-power of this 
Life produces the four Lights. "Within the foci of these Lights are active the 
flowerings and fruitings of concentrating consciousness. 

The side-lights symbolize the special consciousness of outer and inner 
sense. The up and down central Lights symbolize individualized Reasonable- 
ness and Native Reason. 

The four Lights depict the living consciousness of Purusha, which gives 
human nature the power to know the not-self. It gives this power because it 

. SO 5 



of universal counter-activity, TI's polar activity proceeds cross- 
wise to the elementary straining. Its individual axis stands cross- 
wise to the plane of its rotation. Proceeding cross-wise it comes to 
act as a conscious fulcrum in the scales of existence. It gives 
atomic biaxiality to all existence by crossing the straining of the 
universal counter-forces. Its more conscious individual axis 
crosses the less conscious axis of universal counter-activity, cutting 
the latter in two and giving it two central poles at the point of in- 
tersection. The crossing-point of the two axes acts as the all con- 
scious radio-active center. Mythically or figuratively speaking, it 
acts as the original genius of creation. (See Illustr. 3, the first 
Brahmanic World-egg.) 

draws attention of the thoughtful mind to the fact that it lives and knows by 
ingestive and egestive interaction with the periphora which stands connected 
with the radio-active root of all life and through it with the world-wide field 
of conscious energy — the "Anbeheh." These four symbolic Lights form the 
individual field of consciousness about the human mind — their egestion forms 
the "Periechon." 

Here we have the origin of the Periechon; it originates in the egestions 
of consciousness by the radio-active digest-center. We will see more about 
this later, when looking at the activity of elementary cell-life. 

The elimination of sewage is not taken note of in the above illustration. 

The four Lights of Purusha are the first germs to the evolution of the 
individual periechon or field of human consciousness, such as language evolves 
in the intellectual atmosphere. 

The side-lights evolve the special sense-consciousness, which comes to 
know the material fields. The top light evolves the "Sense Soul." The main 
central Light evolves the "Soul of Native Reason" and self -consciousness in 
man ; and this connects itself with the field of substantial and conscious 
energy — with the world-wide creative energy, we might say: 

The idea of two souls in man is entertained by all cults, which originated 
in Pact-Knowing. It is not particularly Brahmin. It has been vulgarly 
called "the dry or fiery soul and the wet or watery soul"; the idea being that 
the Soul of Native Reason (Purusha) stands immediately connected with the 
world-wide field of conscious energy and that the Soul of Sense stands con- 
nected only with the local field — the local periechon, by its digest-powers. If 
the living self did not have this double connection with the not-self of the 
outer world, then there could be no eternal fitness of things ; then there could 
be no fitness of organs within the body, nor any adaptability of the organic 
body to its environment. 

The planetary or local periechon, presumably nourishes the watery Soul 
of Sense, while the solar or world-wide field of conscious energy nourishes the 
dry or fiery Soul of Native Reason. This two-soul idea has its foundation in 
the nucleolus and centrosome of cell-life. These two factors in every digest- 
center interact not only with their own local periechon or field of conscious 
energy, but also with the universal field ; they both interact alternatingly with 

306 



For the purpose of temporarily helping to make the alternat- 
ing polarity of TI clear, we might take the undue liberty of calling 
Yang Yin electro-magnetism. Then we might say: While one 
pole of the to-order-setting power of TI acts magnetic in a positive 
way, the other acts so in a negative way; and this magnetic activity 
reverses itself. This reversal is accompanied by a corresponding 
changeful electric activity. 

The Brahmins represented the primitive radio-active to-order- 
setting power by the first world-egg floating on the "shoreless 
ocean." The yolk of the egg turns on the axial tendency or capa- 
city which evolves the chalaza so as to put its character- and mind- 
making axis in upright position, leaving the lateral axis in horizon- 
tal position. The environing ocean and air feed the body- and 
sense-making axis through these lateral axes. In the crossing 
point of both axes takes place the reciprocal interaction of the two 
factors in the radio-active digest-powers which produce the Tree 
of Life. 

the universal field. They both ingest from and egest into all four fields of the 
periphora, more or less directly or indirectly, as we will see presently. 

The ideogram illustrates a primitive "Step" of the genius of creation, 
taken to start the evolution of the intellect but corresponding to the primitive 
step in the evolution of life. 

Having taken this step, the Genius is said to have rested to admire himself. 
He knew his work was good. He had created the first digest-center of intel- 
lectual life, corresponding in principles to the first step of physical life, from 
the Brahmin point of view. 

From the above Chinese point of view this is the second step of evolu- 
tion, it is the step from TI to Tai-Kih. 

TI evolved himself or created the first permanent radio-active center by 
concentration of universal tendencies to consciousness into individual capa- 
cities of his own. 

. From this Chinese point of view, the original cause of creation or evolu- 
tion is not considered as self-existing in all perfection ; it is not considered as 
an omnipresent, omniscient and omnipotent individuality; but as a power 
which advances toward that perfection as it carries along the work of evolu- 
tion. Shang-Ti is the eventual divine and now eternal perfection of divinity. 

TI corresponds somewhat to the Bloah-personification in Hebrew-myths. 

If we apply the Brahmin ideogram given in Illustr. 3, to Bible-formulas, 
by a little stretch of imagination, but in accordance with creative principles, 
we might say the main light of Purusha when raised to the height of intel- 
lectual evolution, corresponds to the wisdom of Solomon. 

In Chinese cosmogony, the way of evolution (Tao) originates in TI's 
character-power. The power was in part transferred to the Tai-Kih, or orig- 
inal digest-center; it took the second step of evolution, which eventually 
led up to mental and intellectual digest-powers, always under control of 
radio-active conscious energy, and in accordance with creative principles. 



TI's conscious individuality acts as a forerunner to the actual 
digest-power. It draws on the stuff of existence for this or that 
tendency to consciousness, as may be necessary to maintain the 
balanced sway of the elementary order of life. It assimilates, con- 
centrates and individualizes tendencies to consciousness and con- 
verts them into actual capacities; and it eliminates the stuff from 
which this consciousness has been largely withdrawn. Thereby it 
makes waste and causes this to go into the environing stuff of 
existence. At the same time it also accumulates assimilated con- 
scious stuff about the digest center and eliminates part of this to 
give itself a more conscious environment about the poles of its 
upright axis. It makes for the evolution of the periechon. 

The assimilation of conscious tendencies by individual charac- 
ter-power evolves the conscious capacities in the radio-active self. 
It evolves these at the expense of the environing not-self. As the 
Tl-power grows more and more conscious, so its elementary envi- 

The three steps of evolution from elementary nature to life, from life to 
mind, and from mind to thought, make up the three phases of the One Process. 
All these steps are taken in accordance with the same principles of procedure: 
and hence, the description of one step answers for all three, as far as principles 
of procedure are concerned. 

The Atom, evolved by TI, was not the atom known to our thinkers. It 
was the atom of indivisable DUALITY in individual character-power. It was 
not the so-called atom of matter. Matter had not yet come into existence. 
The stuff of existence was still unknitted, excepting the circlings about the 
first atomic crossing-point, depicted as the Egg-form on the Deep. 

TI now went out of the Evolution-business. This is my own way of putting 
it. The Mythical phrase, "Stop to rest and admire himself," is not very de- 
scriptive, although it rings down the ages, through all cults. "What is really 
meant by this phrase is that the conscious powers of life, having taken a defi- 
nite step in the way of evolution, withdraws the head-light of its consciousness 
partly into seed-energy ; i. e., it goes to seed, and the result of the step of evolu- 
tion which it had taken, such as the formation of the first Atom, is thereafter 
propagated in the way of development through the diffused consciousness 
spread over the "Deep," i. e., the field of conscious energy. 

Every conscious step of evolution marks the end of an epoch and the 
rounding out of a new cycle ; after it, semi-conscious development and envel- 
opment carries along the achievement of the former fully conscious cause of 
evolution. 

.The steps of evolution are epochs, marching up and down the mythical 
Jacob 's-ladder. Illustration on page 83 presents this idea by a caricature : The 
genius of ear-born knowledge admires himself, having evolved a series of 
word-vested ideas, which sport like spooks about his bald head — the head 
which is incapable of thinking in natural lines and centralizing, organic ways. 
Elohim might be said to correspond to the idea of Shang-Ti. 

30S 



ronment is rendered less and less conscious. TI's concentration in 
self entails loss of consciousness to the environing stuff of exist- 
ence. 

TI originates the consciousness of the Self and its power to 
distinguish the Not-self. 

The TI consciousness of the radio-active Self, however, is a 
very different thing from that of the thinking ego ; it is more like 
the self-conscious will-power in the living mind. (See note on 
page 305 to Illustr. 3.) 

Life and mind originate in the individual Radio-activity of the 
elementary stuff of existence. Out of Radio-active centers, the 
digest centers evolve themselves, or are evolved by the Tl-con- 
sciousness. 

TI's individually conscious Self strains to check the extreme 
counter-activity in the universal Not-self, by drawing alternatingly 
through the inner poles of the lateral axis (the poles at the cross- 
ing-point of the two axes), now mainly for the conscious Yin yang 
tendencies, which, by concentration, can counteract extreme Yang 
yin forces of dissipation; and then mainly for the conscious Yang 
yin tendencies which, by dissipation, can counteract the extreme 
Yin yang forces of concentration. In this alternating procedure 
the individually conscious Self of TI places its own double-active 
Yang Yin and Yin Yang powers, as concentrated in its "upright" 
axis, against the less conscious universal Yang Yin, Yin Yang 
forces active at its flanks, through the lateral axis. 

While the universal forces in the stuff of existence are rendered 
less and less conscious by the constant drawing out of conscious 
tendencies from them in the process of radio-active assimilation, 
the consciousness drawn out and concentrated is in part eliminated 
into the field surrounding the radio-active center, and there it 
forms a nimbus or aureole of conscious energy about the poles of 
the upright axis of TI. 

There is nothing added or taken away from the sum total of 
original Yan Yin tendencies to consciousness by the work of TI. 
All TI does is to change the percentage of consciousness here and 
there in the original stuff, by putting more into Self and leaving 
less in the Not-self. But the Self is only a crossing-point in the 
axis which cannot hold much assimilated and concentrated con- 

309 



sciousness. Therefore is the surplus egested and placed about the 
poles of the solid upright axis to form a field of conscious energy. 
When TI has charged its upright axis with concentrated conscious- 
ness, and overcharged it, and egested the surplus in the polar fields 
of conscious energy, then there remains no more work for the 
exercise of its radio-active energy to do. Therefore it fags, and its 
axis divides itself, causing the concentrated, conscious substance to 
go partly in the polar field of conscious energy for rest, and partly 
into the seed-energy at the crossing-point for future renewal of 
activity. 

Thus TI goes out of the active business of evolution, smiling, 
having ended the chaotic war of elementary forces, and having 
made these forces tributary to cosmic order; and also having 
started the evolution of the field of world-wide conscious energy, 
the field which was destined to become peopled with innumerable 
and immortal radio-active character-powers: the Shang-Ti. 

The seed-energy of TI went into the coming Tai-Kih power. 

The Tai-Kih takes the next step in the way of world-wide 
evolution. 

Before taking up the Tai-Kih let us take another look at the 
work of TI, to mark well the memorable points in the first step of 
evolution. 

TI is the individual but double-active character-power in 
atomic radio-activity, which assimilates and eliminates conscious- 
ness, and works toward the evolution of the actual digest-center of 
life. 

TI has two axes, its own is a solid upright axis; the other, 
which is made tributary to its own, is a lateral axis; it is broken 
by the crossing of the former. The more conscious, solid axis of 
the radio-active center forms a cross with the less conscious broken 
axis. The two axes form two counter-revolving spheres of the con- 
stantly interacting stuff. The sphere of the solid axis cuts the 
sphere of the less conscious axis in halves; but it is thereby flat- 
tened, and the halves spiral into its center, where the spheres focal- 
ize their interaction in the crossing-point of the axes. (See the 
symbol of the Chinese double-cup "Wu.") 

The solid axis does the to-order-setting. The broken axis is 
made to furnish the means to the work of to-order-setting, it carries 

310 



the stuff of Existence to the crossing-point by reason of the pene- 
trating Yang yin force in its character. It carries it in spiral move- 
ments, since it rotates by reason of the Yin yang force in its charac- 
ter. 

The radio-active crossing-point and the upright axis are sup- 
plied alternatingly, from the one side or from the other, through 
the lateral axis; and the crossing-point eliminates waste through 
one-half of the lateral axis, alternatingly in direction opposite to 
the active feeding pole; that is, it eliminates at the temporarily 
passive pole. 

That which the crossing-point assimilates from the stuff of 
existence, it converts into conscious individual energies, and these 
it sends along its upright axis alternatingly toward one pole or the 
other. The Yang yin energ}^ goes toward the top-pole; the Yin 
yang energy toward the bottom pole both to be eliminated into the 
immediate environment of the radio-active center into the field of 
conscious energy. 

On this field the radio-active center draws through the oppo- 
site poles of its upright axis alternatingly for the once assimilated, 
but egested, Yang yin or Yin yang energy to be re-assimilated and 
disciplined. 

Four spiraling movements in and out of the radio-active 
center are to be noted in their alternations. Two of these act as 
suppliers of means, the other two act as disciplinarians of con- 
scious energy. 

The spiralings about the poles of the upright axis make for 
reciprocal interaction with the field of conscious energy; while the 
spiralings about the poles of the lateral axis make for relative 
interaction between the crossing-point and the stuff of existence. 

Thus the TI consciousness through its upright axis works 
reciprocally with its field of conscious energy for it draws upon 
that which it has created, and it receives no more from it than it 
returns to it. But through the lateral axis the TI consciousness 
works relatively, for it receives more conscious value than it re- 
turns. It draws upon conscious tendencies and returns waste. In 
this Reciprocity and Relativity are founded the Principles of Life 
and of Death, and the procedures of Native Reason and of Special 
Sense. 



311 



Thus the TI character-power in the radio-active center, lays 
the foundation for the reciprocal principles of life and for the rela- 
tive principles of death, in accordance with which the digest-center 
eventually evolves the powers of life and the forces of death. 

TI originates the self-conscious atom; the consciousness of 
Self in distinction to that of Not-self. 

TI also begins the development of the four fields of nature 
activity; the fields of ponderable matter and imponderable matter 
resulting from the eliminated waste of the radio-active center, 
through the poles of the lateral axis, and the fields of substantial 
and conscious energy resulting from the surplus assimilation of 
consciousness and its consequent egestion at the poles of the up- 
right axis. 

TI actually begins the division of the stuff of existence into 
matter and mind. 

TI makes the warring elements of chaos furnish means to do 
cosmic and eventually vital work. 

TI lays the foundation for the workings of life and of death by 
the final self-division of its powers and by its retirement from the 
business of evolution on the one hand and its going into seed- 
energy to evolve the Tai Kih on the other hand. 

TI evolves self-conscious individual radio-active energy and 
disciplines it. This energy, by process of assimilation and elimina- 
tion and re-assimilation gains the power to do higher arid higher 
digestive work, eventually in its way of evolution. 

TI also originates seed-energy by this self-division, and by 
going into the Tai Kih power, in part. 

TI is the original genius of creation. It is neither male nor 
female, it combines the tendencies to both sexes, it is arrenothe- 
lous; like the Creative Word in all great cults; i. e.. making for 
the evolution of sexes. 

The Chinese consider TI the original God or cause of evolu- 
tion, and Shang-Ti the final product of the TI evolution, and the 
iiow universal God or cause of evolution. 

According to the Chinese conception of Fact, the cause of 
evolution evolved itself in the way of evolution. But in that world- 
wide way it evolved infinitely higher powers of conscious energy 

312 



than is active in any effect evolved on this earth, than is active in 
the human mind, which is still striving onward and upward in the 
way of evolution; that is, in the Tao. 

The universal Reason of evolution, Shang-Ti, is a factor in 
the human mind, alternatingly dormant and active. But the bodily 
means at human command of this Reason is not the highest ever 
.evolved in the world. Man, the best effect of earthly evolution, is 
not the highest effect evolved in the universe — ^therefore is he less 
conscious than the cause of his evolution. 

Greater solar systems than ours are bi-products of higher 
stages of evolution than ours. The cause of evolution has reached 
its highest stage of perfection in other than this mundane sphere. 
It has divided the Whole world into the powers of life and of death, 
and balanced them equally to remain forever active in the same 
way. The less conscious effects keep struggling toward more con- 
scious powers, but these powers can only find embodiment in the 
living self by more highly evolved organic means than ours, and 
by right and reasonable use of these means. 

To the practical Chinese mind the Tao is the way in which 
the living self struggles onward to the height of universally con- 
scious doing-power — the Shang-Ti — the self of all selves. 

The Brahmins borrowed this idea from the Chinese. They 
fitted it into their system of knowing and believing. They made 
the idea of Nirvana out of it, but they did not improve it thereby. 
The Buddhists borrowed their idea of Nirvana from the Brahmins, 
and made it a merely intellectual ideality and a finally ridiculous 
figment of thought. 

The hand-me-down ideas are never improved by the intellec- 
tual wear and tear. 

Herakleitos borrowed the Chinese ideas of TI and Tao, and 
embodied them in his logical legomenon for Right-thinking, Right- 
speaking and Right-doing. "Unify the solid axis of your living 
self, which perpetuates life, with the broken axis, which provides 
the perishable means — that which carries together with that which 
carries apart — that which makes for universal harmony with that 
which makes for disturbance of it — the All with the One and the 
One with the All." That is not a verbatim translation, but it is 

313 



the meaning of the Heraklitean legomenon, as preserved by Sto- 
baens, Eglogae Physicae et Ethicae Gaisford, Vol. 1, p. 690. 

Fact knowing is never anything else, but a unification of the 
many things in the Not-self with the oneness of the conscious self, 
and a reduction of the many specially active causes with the one 
original cause of all change : The Radio-activity of TI and of the 
living Self. 




ILLUSTRATION 134. 

Illustration 134 represents a Cash issued by the same dynasty in the same 
educational and social endeavor, but the reverse side of the Cash shows the 
aphonic meaning of the phonetic inscription plainer than the above. It shows 
three well-known symbols : The Clouds below ; the Great Bear sign ( 'Pei Tou) 
above; and the analytic Sword. 

In the handle of the Sword appears 
the Crossing-Point to which the analyti- 
cally-thinking mind must hold its self- 
consciousness in order to know the gist 
of natural causation, in order to evolve 
intellectual lights true to Pact, and in 
order to rise above the cloudy conscious- 
ness of feelings, impulses and passions. 

In the Crossing-Points of Yang Yin counter-mobility and motivity lives the 
conscious energy which does the work of evolution — of creation. 

ILLUSTRATION 135. 
The Origin of the Trimurti. 
Illustration 135. A conception of the third 
Brahmanic egg floating on the unbounded stuff 
of existence. The creative consciousness which 
evolved the human intellect evolved itself out 
of the radio-active consciousness whieh primar- 
ily sets to order the elementary workings of 
nature. 

The human intellect, if naturally evolved, 
is the tripartite fruit of the flower of feeling, 
the lotus, upon which it thrones; and it stands 
connected with the all-sustaining elementary radio-activity of conscious energy. 
It shares the tripartite powers of this energy in due measure ; it can do the 
work of inner organization and of outer adaptation, and it can take steps of 
creative evolution in the process of civilization. 




314 



THE ORIGIN OF THE TAI-KIH OR FIRST DIGEST- 
CENTER. 

The work of TI has little power of individual endurance or 
fitness of survival, therefore the TI character metamorphoses in 
part into the TAI-KIH power. 

At all times does the lateral axis, the axis of the less conscious 
elementary and universal counter-forces, tend to divided the up- 
right axis by Cross-cuttng it at the crossing-point. This division 
would be fatal to cosmic order and life it if could occur; but it is in 
part obviated by the genius of the Tai-kih, which takes the second 
"Step" in the way of evolution; it evolves the first actual digest- 
center. It divides its oneness into two specially active parts, and 
yet holds each of the divided parts together as a digest-unit; thus 
making a family of the digest-center. It does this in the fullness of 
its development by doubling up its upright axis, severing the bend 
and crossing the halves, thereby giving itself four active poles of 
its own, and protecting its crossing-point against the lateral flank- 
ing force of the elementary -Yang yin and Yin yang. 

By giving itself two digestive-axes of its own, it gives itself 
also a new field for the exercise of its energy. It gains powers of 
endurance and of survival; first by presenting an active pole of its 
own toward the elementary forces, and secondly, by forming a 
complete field of its own egested conscious energy about its sphere. 
THE WORKINGS OF THE ORIGINAL DIGEST-CENTER. 

The Tai-kih consists of two polliwogs in one spherical hous- 
ing. The one polliwog makes for masculine character, the other 
for feminine character. They grow alternatingly — while the one 
grows in bodily tissue, the other grows in mental energy. The 
two polliwogs live and grow, of course, by digestion. Each has 
its own axis of digestion and rotation. The one axis works as a 
body-maker, the other as a mind-maker, but by reason of alterna- 
tions in polar activity, the axes eventually reverse their workings. 
The two axes cross each other in the center of the sphere. They 
revolve the fields of ingested and egested substance in opposite 
directions through the sphere. 

The two axes of the Tai-kih correspond to the nucleolus and 
centrosome in cell-life. 

The polliwogs grow alternatingly. While the one polliwog 
grows in body toward an eventually organic form, physically and 
mentally, the other grows mentally and physically toward eventual 
seed-energy. They work for each other's growth; they work recip- 
rocally between themselves, but relatively against the counter- 
active forces in their environment. They supply each other's needs 
through the nexus or crossing-point of their axes. 

315 



One polliwog is red, the other blue. (See Corean Tai-kih, 
elsewhere in this volume.) The red polliwog has a blue axis and 
the blue polliwog a red axis, on one side of the Tai-kih sphere, but 
on the other side it is presumably of the reverse coloring. The 
nexus or crossing-point of the two axes is yellow. All this color- 
description has nothing to do with the chromosome, known to 
modern biologists, nor does it exactly correspond to the modern 
idea of cardinal colors. I mention these colors only to facilitate the 
description of the Tai-kih character, and to avoid the constant use 
of "Yang yin" and "Yin yang." 

There are four half-axes in the spherical Tai-kih, which are 
united and divided in the nexus. In as far as they are united, in so 
far do they work for each other reciprocally; but in as far as they 
are divided, they have an independent activity of their own, and 
they work relatively in their inter-action with their material envi- 
ronment, but reciprocally again with their field of conscious energy. 

The half-axes are really bipolar, or they come to be so during 
the growth of the polliwogs. They receive and deliver alternat- 
ingly at either end. The polar activity of the half-axes at the 
nexus increases as the polliwogs grow toward maturity. 

At maturity the polar activity at the nexus becomes a cause of 
self-division. The one axis acts as a centrosome; it prepares pro- 
toplasm for the physical nourishment of the digest-center. The 
other axis acts as a nucleolus; it prepares bioplasm for. the nour- 
ishment of character-power. 

In self-division the axes part company, but only to re-unite 
themselves in part. The other part of the nucleolus goes into the 
field of conscious energy, and that of the centrosome into the nu- 
cleolus. 

The centrosome-axis is a digester of elementary matter. It is 
a body-builder. The nucleolus is a character-builder and mind- 
maker. It works only previously digested matter, from either the 
field of conscious energy or from that -which is delivered to it at 
the nexus by the centrosome. 

The bodily-growing polliwog makes a "crescent" or a "rib," 
mythically speaking, of the mentally-growing polliwog. While 
the red half-axis of the physically-growing polliwog works by 
drawing on stuff from the environment, it also works its central 
terminus ; i. e., it delivers digested stuff through the nexus to the 
blue axis of the other polliwog, and vice versa. The half-axes 
work alternatingly in drawing or receiving, as well as in delivering; 
they work alternatingly as hunger and satiety alternate. 

The change from hunger to satiety and from satiety to hunger 
in the two polliwogs causes the polar activity of the axes to "meta- 
bole"; that is, to reverse the work of ingestion and egestion, and 
to provide different kinds of nourishment from the fields. 



316 



This first "metaboling" should be remembered; there is a long 
string of metabolings in the way of evolution. 

The half-axes not only supply each other with digested stuff, 
but also the field of substantial and conscious energy. Every 
digest-center creates such a field for itself — an individual periechon. 

There is an end to every growth; for the growing power ex- 
hausts its energy in the fullness of time. 

Both polliwogs grown, the one physically large, the other con- 
sciously strong, self-division of the four half-axes takes place, on 
the principles explained in the note to "The magnet with conse- 
quent poles." The crossing-point divides itself ; its divided energies 
follow in part the destiny of the half-axes, and in part their fate. 
The more conscious energy goes on, making the Way of Life one 
of destiny ; the less conscious energy struggles along under the 
uncertainties of fate, between the powers of life and the forces of 
death. It goes toward death, but not as a whole ; in dying it divides 
itself again and partly struggles back to life. 

In self-division the red half of the nucleolus forms a union with 
the blue half of the centrosome. The blue half of the nucleolus 
and the red half of the centrosome go partly into the substantial 
and conscious field and partly into sewage — into the material 
fields. 

The self-division of the digest-axes in the Tai-kih multiplies 
the Tai-kih character-power. It makes two out of one. Of the 
two new character-powers there is one predominately masculine, 
the other predominately feminine. 

The Tai-kih Genius has finished its work. It has created or 
evolved the first individual digest-center, the first complete field of 
substantial and conscious energy, and the first yellow crossing- 
point or perpetual character-power of individual life, and also the 
first individual death. 

Having done this work, the Tai-kih now goes out of business, 
smiling. It divides itself. It goes partly onward into seed-energy, 
and through it into LI, its son; and partly it goes backward, to 
join the departed Genius of TI in the growing field of conscious 
energy. 

LI takes up the work of evolution. He invents the corpuscle 
or first actual cell of sexual life. He does this by dividing the two 
axes in the digest-center, thereby making two independent bi- 
sexual cell-families out of the one digest-center. These two cell- 
families work side by side in the same fields, and for the same field 
of substantial and conscious energy; but they work in opposite 
ways according to sex; each draws on and through the field ac- 
cordingly for needed powers. 

At maturity, before exhaustion of their energy, by so drawing, 
they divide themselves into four single-sex protozoan types. (See 



317 



Illustr. 118.) Two of these types carry along the Li-line of evo- 
lution; the other two evolve the sewerage-workers by the sides of 
this line; they protect the purity of the field of conscious energy 
by eliminating and redeeming sewerage. 

The field eventually becomes world-wide; all individual life 
contributes to it; all draws on it. 

The world-wide field of conscious energy the Chinese call 
Shang Ti, for the character-power of TI is now active in a world- 
wide wa) r . The sewerage gathers on both sides of the way of 
evolution. 

Its accumulations, at the beginning of life's evolution, produce 
but minute and ephemeral approachings to planets and solar-plane- 
tary systems in the stuff of existence; but eventually life continues 
its work and becomes more enduring; the sewerage accumulations 
produce larger and larger and more and more lasting systems for 
the working over of life's offal; and these systems are always of a 
solar-planetary type. There are always one or more centers of 
accumulation and disinfections, and there is always a center of 
final dissolution or combustion, to return the last of the sewerage 
to life. 

The T.I line moves along the Tao, the way of evolution. It 
works by drawing for reproductive energy on the ''field of consciou- 
ness," and eventually it evolves the corpuscle of six members, 
which, by digestion and by certain repeated and rising re-digestion, 
and corresponding self-division, evolves the highly organic body 
of man, its mental and thinking powers — out of one, two ; out of 
two, four; out of four, eight, say the ancient Chinese scholars. 

The Pa-kua, or eight trigrams of Fu-hsi, formulate the cyclic 
procedures of this repeated and rising and receding (step by step) 
in the Tao by digestion and re-digestion and consequent self-divi- 
sion. Chien is the father of the seed-energy in the corpuscle, for 
he supplies reproductive powers from the world-wide or so-called 
solar field of conscious energy to digest-powers. K'wan is the 
mother of seed-energy in the corpuscle family, for she similarlv 
supplies reproductive powers to digest-centers, but only from the 
individual field of conscious energy, the so-called planetary field. 

If all life did not draw, in its process of digestion, on the indi- 
vidual and the world-wide field of conscious energy, the species 
would speedily deteriorate. There could be no uniformity in the 
individuals of the species. The descrepitudes of the parents would 
multiply themselves in the offspring. Therefore, said the Chris- 
tian fathers, who deified the world-wide field as the "Father in the 
Trinity," "God gives us life," or, "God giveth increase." 

This is as far as myths and ideograms go in Chinese cosmog- 
ony. To go further, we have to go to the Han Lin scholars. All 

318 



that remains to be considered are the details in the steps of evolu- 
tion which take place in the human body. These steps begin with 
phases of digestion in the stomach and rise by repeated re-diges- 
tion and self-division in the other digestive organs of the human 
body, all leading up to mental and intellectual faculties and pow- 
ers. 

At every step the physical, mental and intellectual digest-cen- 
ters, or families of digest-centers, interact with the various fields 
which surround them. All work in four-fold ways by ingestion 
and eg'estion. There is nothing in the workings of the highly 
organic bod)' which was not in an elemnetary way in the workings 
of the Tai-kih. 

All functional parts of the human body are built up of radio- 
active digest-centers. All these live by digestion; all maintain 
themselves by self-division; all contribute their representative 
might to seed-energy in the fulness of their development. The 
entire body of man or animal is built up by radio-active digest- 
centers. Flesh, bone, hair, cartilage, etc., are developed by spe- 
cifically active digest-centers. All these stand connected by the 
penetrating fields of substantial and conscious energy; some are 
connected by special organs; all make their connection with the 
one determining power, presumably located at the base of the 
brain, or wherever the three tripartite powers of the brain are in- 
spired. The intellectual factors work downward from the brain, 
the mental and physical factors work upward from the body. The 
Han Lin scholars explain these workings by diagrams. They con- 
nect them with the beatings of the heart, and with pulsation. 
There is much detail to the Chinese way of knowing the workings 
of the human body, but these details do not fit the present stage 
of our scientific knowledge, and any attempt to go into them would 
only bring us into idle conflict with our specialists. 

Fu-hsi's trig-rams furnish the original foundation of Chinese 
learning, even to this day. These trigrams are no longer consid- 
ered, at least not in their original form. The so-called King Wan 
(who, according to our archaeologists, lived about 1,200 years be- 
fore Christ) seems actually to have been an historic person. He is 
accredited with having amplified the Fu-hsi trigrams by convert- 
ing them into hexagrams. In this conversion he made some fun- 
damental changes to suit his fancy, and he presumably wrote the 
Yh King to explain his conceptions of the hexagrams. The Yh 
King, as it now stands, is an excessively top-heavy work. It does 
not elucidate the cyclic changes which all causation has in com- 
mon, and which certainly must have been elucidated by the origi- 
nator of the Pa-Kua. It rushes into giving the hexagrams prac- 
tical application in social, moral and intellectual life. This is iust 

319 



what any opinionated quack would do. If the master-mind which 
originated the trig-ram to explain the elementary workings of 
causation, had amplified the trigrams into hexagrams, as some 
scholars believe, and had himself explained their application to 
social life, then the work would certainly have value. As it is, the 
Yh King and all the other sacred books of China, inclusive of 
mythical stories, seem to have met with the same fate as all other 
mythical and sacred writings — they seem to have fallen into the 
hands of historical thinkers who remodeled them, and thereby 
modified their original meaning without improving it. 

The historically-working mind never can understand the 
meanings of mythical illustrations of Fact. 

The modern Han Lin scholar has as dim and confused ideas 
of the meaning of his sacred writings as our theological and archae- 
ological scholars have of the Bible-work. 

To me it seems that the Chinese, like all other races, have 
been intellectually retrograding for at least 4,000 years, and that 
the destruction of all Chinese learning had become a necessity in 
the first Han dynasty, when it occurred. The great then prevail- 
ing' confusion of ideas had made it necessary to check the influence 
of visionary intellectuals upon civilization. 

It does not seem to me that any of the present Chinese classics 
are of genuine pre-historic origin. The ideas in them look like 
"hand-me-downs." 

Confutze (Confucius), the best-known of Chinese thinkers 
(600 years before Christ), confessed not to have had a thorough 
understanding of the Fu-hsi trigrams. 

The next greatest thinkers of China, Chut-se in the eleventh 
century after Christ, and Chu-hi in the twelfth century, were cer- 
tainly men of remarkable minds for detail. Their work laid the 
foundation for the present Han Lin College. But they confessed 
that the world-wide workings of the Tai Kih were incomprehen- 
sible to them. They evidently could not decipher the meanings of 
the myths and ideograms. They, too, had historic minds, although 
they were remarkable Fact-knowers in many ways. 

The Chinese myths give two accounts of the origin of the Fu- 
hsi trigrams. According to the oldest, Fu-hsi evolved them out of 
his conceptions of the constant plan of causation — Ho, the River of 
Life — and out of the two axes of TI, the solid and the broken axis. 
This idea Herakleitos seems to have adapted in his flow of things. 
The later Chinese myths account for the origin of the trigrams out 
of the conception of the universal digest-center — the Tai Kih — 
which appeared on the back of a winged sea-dragon, rising in the 
River of Reason, Lo, after the deluge. According to the ancient 
North Americans, it appeared on the back of the mythical turtle, 

320 



the glyphic representation of the original corpuscle. 

The myths and the ideograms are the most neglected, and yet 
only reliable, sources of old-time knowledge. 

Fu-hsi's Pa-Kua is the oldest of existing formulas designed to 
lead thought along the cyclic changes in the causes of evolution. 
All existing mythical stories are later formulas, and in all likeli- 
hood they are only imitations of Fu-hsi's unspoken idea. 

The mythical or so-called sacred stories which depict the 
course of intellectual and social evolution, should conform to the 
Pa-Kua diagrams, if these diagrams truly formulate the cyclic 
changes in the life-evolving causes. 

No written explanations of the Fu-hsi school have reached 
historic ages. None but fake-reformers and cheap imitators have 
explained' the workings of the original Pa-Kua to the Chinese 
students. The original ideograms which explained the Kua of 
the- Fu-hsi school are probably intact, but the mythical stories 
explaining the ideograms have been mutilated by historically 
minded imitators. 

The extension of the Fu-hsi trigrams into hexagrams and fur- 
ther detail is of questionable value; it may be doubted whether it 
originated in a full understanding of the original trigrams. Put- 
ting the trigrams or ideograms into arrangements of squares is 
error. There seems to be a good deal of "Yao-tinsel" in the 
explanations of the hexagrams. 

These extensions of trigrams into hexagrams were intended to 
formulate and explain the evolution of the powers of life into 
mental and intellectual powers and the influence of these powers 
upon civilization. By rushing into the details of intellectual evolu- 
tion, the mind is apt to lose its hold on fundamental principles and 
Facts. 

Some thirty years ago, two English sinologists, Professor 
Douglas and P. de Lacouperie, promised to give the world an 
insight into the original Fu-hsi school. If they have done it, I 
have not heard of it. I have given Chinese classics no thought for 
many years. I am writing entirely from memory, and I take the 
liberty of putting the old ideas as much as possible into modern 
words. I write without even consulting my notes. I do not care to 
go to the trouble of. looking them up. They go largely into self- 
dividing duality of character-power, and into the re-digestion- 
process by various organs in the human body. It is this re-diges- 
tion-process which divides the consciousness of life into mental and 
intellectual branch-development. 

Our evolutionists imagine that the world never knew as much 
about evolution as the foremost thinkers do now. They imagine 
that ascent from monkey-intelligence into human intellectuality 

321 



has been one uninterrupted triumphal march of human knowing- 
powers. They imagine this because they do not understand that all 
evolution of special powers is accompanied by involution of germ- 
powers. They do not realize that all evolution is a metamorphosis 
and not a making of something out of nothing. 

When the mind grows strong in powers of Sense, it grows 
weak in powers of Reason, and vice versa. Sense and Reason have 
their seasons in the cycles of evolution and involution. There is a 
zenith and a nadir to intellectual evolution, as there is to all evolu- 
tion. The old world had reached a Height of character-evolution, 
sustained by reasoning powers, which the boldest imagination of 
modern thought cannot even conceive as a possibility. 

RECAPITULATION. 

The whole subject of evolution, seen from the ancient Chinese 
point of view, hangs together as follows : 

Seng Wan Mau, the world-wide tendencies to consciousness in 
the stuff of existence, are partly concentrated into individual capa- 
cities by the radio-active character-power — TI. TI partly trans- 
fers these powers to the Tai-kih, the elementary double-active 
digest-center, with tendencies to division of masculinity and femi- 
ninity. 

The Tai-kih, by its evolution of the digest-center and by its 
self-division, evolves individual powers of digestion and re-diges- 
tion. It also evolves four kinds of individual powers of life and a 
four-fold field of material, substantial and conscious energy, sur- 
rounding these powers of life, individually and universally. 

The Tai-kih-power establishes the Li-line of organic evolution, 
which eventually produces the corpuscle of human seed-energy 
with six radio-active centers of digestion and re-digestion. 

The evolution of this corpuscle is accompanied by evolution of 
the organic body. This body serves as means to nourish the six- 
power digest-centers in twelve ways from the four double-active 
fields of nature's activity. 

Putting the workings of self in man's organic body into their 
natural connection with the universal and individual fields of con- 
scious energy and with the six-power digest-centers, led to the 
making of the Pa-kua and Tchy formulas. These formulas should 
represent all the changes which take place in fundamental cycles 
of development; and they should also represent the changeful 
workings of mind and thought, in as far as these workings .are 
necessarily connected with life, individual and universal. 

King Wan, whose lead the Old Testament seems to follow, 
makes the Kua representative of a complete corpuscle-family of 
eight members. He makes LI the second son in the corpuscle- 

322 



family — in human seed-energy. The blue-blooded LI is the initia- 
tive of Native Reason, who carries along the LI line of evolution, 
from physical, through intellectual, into social life. He is the logos 
in intellectual life. Wan makes the red-blooded Kan the initiative 
to special Sense development, the first son in the corpuscle family. 
This corresponds to the Old Testament stories. 

The New Testament stories, as they now stand, make Christ, 
the logos, the first son, and only son and initiative to the regenera- 
tion of the Powers of Native Reason in the human mind. If these 
stories were truly mythical, James should be the elder brother of 
Christ. Is John the Baptist, in the River of Reason (Jordan), 
enough of a forerunner to intellectual and social regeneration? 

The LI of the Kua is not the immediate son of the Tai-kih ; it 
is not the founder of the Li-line, but it is the other end of this 
line, the intellectual end, i. e., the to-order-setting character-power 
of the intellect, which, of course, is the same in principles of pro- 
cedure as that in elementary life. 

The Li-line evolves the powers of Native Reason to the Height 
of self-conscious, Free-agency character-power. The evolution of 
Sense, which accompanies the evolution of Reason, is Ki. These 
two powers are personified in Old Testament myths as the two 
brothers, El-oah and Sama-el, and by two-brother stories in other 
myths. El-oah and Sama-el have been left out of all modern ver- 
sions of the Old Testament. 




Illustr. 140. 

The AVorld-Cloek 
from prehistoric 
America. See ex- 
planation in chap- 
ter on Tides. 



323 



GENERAL REMARKS ABOUT THE WORLD-PROCESS. 

Solar-planetry systems are sewerage-workers in the universal 
process of life and death. 

All fixed stars are centers of planetary systems. All these 
systems work on the same principles of life and death as does the 
corpuscle in the organic bodies of plant or animal., but in the return 
movement of their cyclic counter-procedures; that is, under oppo- 
site predominance of polarity in biaxial character-power. 

All the stuff of existence, be it rarefied substance or solidified 
matter, be it in solar-planetary aggregations or in organic forms of 
life, it is at all times and places being worked over and over by 
atomic character-powers in either ferment or digest-centers. This 
working over and over is the Anathymiasis. 

The principles of life's procedure work as a unit with, those 
predominating in procedures of death; but these procedures work 
crosswise of each other to part company and to return for reunion 
in the double-track way of cyclic counter-procedures in which all 
existing stuff partakes. 

All planets are graveyards in the making — and nothing else. 

All suns are sewage-burners — abandoned graveyards — and 
nothing else. 

The process of life is nothing" more than a digestion-process 
of two counter-procedures ; one going into organic growth, the 
other into seed-energy. 

The process of death is nothing more than a fermentation-pro- 
cess of two counter-procedures; one going away from life, the other 
returning to life, now rarifying the stuff of existence by fiery fer- 
ment, now solidifying it by watery ferment-changes. 

These two kinds of counter-procedures in digestion and fer- 
mentation make up the four cyclic counter-procedures in the world- 
process. 

There is nothing else in the world, besides the cyclic whorl- 
ings of life and death under the control of conscious energy, indiv- 
idual and universal. (TI and Shang Ti.) 

Pre-historic thinkers knew all these facts. They had come to 
know them without use of microscope or telescope, presumably. 

Life has its origin in gaseous states of existence. Protoplasm 
is gaseous before it becomes liquid or solid. 

Vitality begins its organizing work in aerobious types. It 
passes through a cyclic course of evolution, perfecting both charac- 
ter-powers and their corresponding organic housings or forms. 
And it returns in the counter-cycling way of involution to aerobious 
types and world-wide vitality, directly or indirectly through sewage 
work; always working in connection with the to-order-setting pow- 
ers which counter-cycle about the world axis. 

324 



Vitality works always in connection with sewage in the solar- 
planetary sphaeros, and never as an absolutely unmixed power — 
never as a panton kechorismenon, nor "oudeni menignenon," em- 
phatically not mixed, as the Herakleiteans and all other abstract 
thinkers would have it. The absolute character-power in the genius 
of creation or evolution works only in connection with relativity, 
surrounding individuality in the perechon-faculties. The Creator is 
not a power standing apart from the work of Creation nor inde- 
pendent of it. 

It has often been said that solar and planetry systems origi- 
nate in cosmic clouds and it is true enough that these systems not 
only so originate, but that they also dissolve themselves into cos- 
mic clouds and are again reproduced by them, but it has not been 
said that the cause of their dissolution and reproduction exists in 
atomic character-power, and that that power contains tendencies 
to life. Only when these tendencies became actual capacities, pro- 
ceeding in the way of organic evolution, does the reproduction of 
minute solar-planetary systems recommence, for these systems are 
bi-product of life; they are sewerage systems of universal life — of 
life's evolution, wherever it takes place. 

Life in its course of evolution is always nourished by solar- 
planetry interaction and counteraction. The solar-planetary waste 
of life is restored to life through the universal fermentation and 
digestion-process, in which the imponderable solar substance and 
the ponderable earthy matter continue to interact with each other 
and counteract each other. 

All life subsists by assimilating dead substance. Most of the 
dead substance which we breathe and eat originated, directly or 
indirectly, in sewage of former life. The digestion-process of 
life draws on the non-vital fermentation process in two ways; in 
two other ways it eliminates its dying substance, leaving it to be 
disinfected and regenerated in the process of death. The digest- 
centers of life always make two kinds of sewage, one on each side 
of their way of evolution, one gaseous and making for rarefaction 
the other liquid and making for solidification. The two kinds of 
sewage are being constantly disinfected and changed in the knit- 
tings of their aggregations by the all-penetrating field of substan- 
tial energy (catalysis). They are in part reintroduced into the di- 
gestion-process of life, and in part shoved further and further away 
from the way of life, to accumulate as rarefied, non-vital, gaseous 
matter on the outer side of life's cyclic way, and as solidified matter 
on its inner side. 

The reanimation of the dead food we eat is not effected in the 
stomach or intestinal digestion. The character-centers in the food 
climb upward in the glandular system and they gradually unify 

325 



themselves with the downward working character-centers in the air 
which we inhale. This unification reanimates the character-centers 
coming from the dead food, for the air is permeated by the world- 
wide field of vitality. The breathing organs have as much to do with 
the reanimation of dead food as have the organs which digest pon- 
derable matter, and they have more to do with mind -making. The 
anodos and kathodos in digestion nourishes and builds up both 
body and mind, and it unifies both matter and mind — thing and 
thought — the physical and the mental working and growth. 

The equilibrium of upward and downward digestion keeps 
both the bodily and mental economy in healthful working order. 
See definition of "dendrite" in glossary. The meeting and the part- 
ing of atomic character-centers in the crossing-points of other 
character-centers, active in fermentation and digestion, does the 
body and mind-building and in fact the world-building. 

All procedures in the ways of either life or death are lateral 
movements from masculine strainings to feminine strainings, from 
diapheromenal preponderance to sympheromenal preponderance, 
forth and back, through the to-order-setting power vested in the 
crossing-point of atomic biaxial character-centers. 



THE INNEE AND OUTEE FOUE-FOLDNESS OF POLAEITY IN ATOMIC 

CHAEACTEE-ENEEGY 

All character-power is biaxial or four-sided in its polar 
activity. It works with opposite and alternating predominance in 
cyclic counter-procedures through the axes into their poles, from 
the predominance of two opposite poles into that of two other 
poles. 

The biaxiality of all character-centers and of aggregations or 
organizations of character-centers gives any and all things a four- 
fold polarity, without. Each of these four poles is double-active 
in alternatingly one-sided ways, and each reverses its one-sided ac- 
tivity as Chresmosyne and Koros alternate. This reversal is a 
metaboling within the double-active character-power. 

The biaxiality of all character-power originates in the cross- 
ings of the world axis with the individual axes of all atomic radio- 
activity. 

The all-penetrating world-wide fields of substantial and of 
conscious energy rotate about the world-axis in opposite directions 
to each other, approximately balanced; that is, predominantly in 
one way, subserviently in the opposite way. These world-wide 
counter-rotating fields intersect the local fields of all atomic, radio-- 
active centers — the fields which counter-rotate about the individual 
axes of the atomic character-centers. This rotation and counter- 

326 



rotation of individual and universal fields mixes the stuff of exist- 
ence in all ferment and digest-centers, and it focalizes universal and 
individual energy in the crossing-point of their axial counter-move- 
ments. This mixing or Krasis vests all character-power in the 
crossing-point; it makes all character-power a compound of uni- 
versal and individual activity, and it nourishes all character-power 
hy ingoing and outgoing counter-procedures through the crossing- 
point. (Illustr. 136.) 



The cross in a circle is a valuable symbol in as much as it may serve to 
draw the attention of thought to the universal and individual features of 
causation. First of all the cross depicts radio-activity, 
its biaxiality and four-fold polarity within and with- 
out; then it draws attention to the elementary cyclings 
and the inseparable union of straight line and circular 
movements in all of natures inner mobility and motivity 
— to the diapheromenon sympheromenon or the Chi- 
nese Yang Yin, — and finally it symbolizes the all-to- 
order setting power in the work of world-building, — 
the four-footed diataxis vested in the crossing-point of 
atomic biaxiality in all digest-centers, — it symbolizes 
the reciprocal workings between crossing-point and its 
periechon and the relative workings of arms and head 
when extended beyond the periechon in the environing 
periphora, — the three legged diataxis which provides 
means to ends of living, — it symbolizes the earthly root- 
ing, but heaven aspiring hypomenon of true free agency 
character, which unites earthly sense with the eternal 
reason in the workings of world-wide vitality and 
brings the living self into harmony with the universal 
not-self. 

With these and other cardinal ideas regarding the 
universal and individual features and phases of natural 
causation, stands connected all possible knowledge of 
the workings of life and death, the principal lines of 
which are indicated in the iconographic illustrations in 
the panels of the cross. These illustrations refer to the 
now unknown meaning of the Bible stories. 

The cross in a circle has served humanity all over 
the earth in many ways to hold subjective thought to 
its fundamental consciousness of natural causation. 
May it continue to so serve humanity. Educational 
endeavors should never rely solely on alphabetical means for the enlighten- 
ment of mankind. Symbols are indispensable means to hold speaking thought 
to the gist of natural causation ; and that gist works in radiant energy and in 
its periechon, which is symbolically represented by the cross in a circle. This 
cross has come as such a symbol into the Christian cult, and not as a tool of 
torture and death, as now conceived. The illustration shows a Celtic cross; 
Christ appears as the self-conscious determining character-power at the cross- 
ing-point, not as a God nailed to the cross, but as a Unifier or Harmonizer of 
universal and individual mind-power in the work of civilization. 




327 



The crossing-point gives all ferment and digest-centers four 
inner poles of inter-activity and counter-activity, alternating with 
that of their outer poles in cyclic work. This fourfold inner and 
outer alternation of polarity gives all ferment and digest-centers 
fourfold tendencies and capacities, one of which is a mere negligi- 
ble tendency in ferment-centers, but it is an active capacity in digest 
centers and in cell-communities or families of digest-centers. 

The tendencies and capacities of life evolve themselves into 
four characteristic factors in the organic advances of digest-centers 
—communities or families of digest-centers. These four factors, by 
drawing on the various kinds of nourishing substance in their envi- 
ronment and by their own work of successive redigestion, furnish 
the four fundamental products of digestion in their cyclic workings ; 
they work from protein to saccharine, from saccharine to spirituous 
substance, from spirituous substance to oily substance. Protein and 
saccharine are produced mainly about the axis of the centrosome- 
digestion. Spirituous and oily substances are produced mainly about 
the axis of the nucleolus. 

The two kinds of axial character-powers, which work in the 
cell and which produce these four kinds of digested substance, exert 
a fourfold influence upon vitality and divide it into four kinds of 
specially organic character-powers, each of which is specially capa- 
ble of doing special work in the way of evolution. Two of these 
special character-powers work into highly organic evolution as 
free-lance-digester; the other two work in lateral ways as sewage- 
redeemers in the way of life. Thus four characteristic factors in 
digestive work lay the foundation for all further advance in organic 
evolution of cell-life and its conversion into organic bodies of all 
types and species. 

The reciprocal interaction of nucleolus and centrosome within 
the digestive activity of the organic cell-community produces a 
special cell-string in which it vests the special organizing power as 
seed-energy for the propagative reproduction of the specially or- 
ganic character-power in higher states of organic life. This char- 
acter-power, vested in seed-energy, lives mainly by drawing on the 
field of world-wide vitality. It is a spirituous-oily power, strong in 
vital energy, vested in little matter, and therefore it is the reverse of 
the organic body-power of life, being" produced by a polar reversal 
in redigestive activity. 

The centrosome, in human life, making protein and saccharine, 
works most effectively in the morning; the nucleolus, making - spir- 
ituous and oily mind-power and seed-energy, works more effective- 
ly at night. Therefore, should alcoholic stimulants, when needed 
to perfect digestion, to build up mind-power and seed-energy, be 



328 



taken at night and not in the morning. 

The character-power in the field of conscious energy or vital 
ity, when nourishing seed-energy, becomes partly embodied in the 
confines of seed-energy as modified seed-life; and as such it does 
at times modify the special character-power in the seed-energy, so 
as to take a new step in the way of evolution. 

World-wide vitality, working digestively in connection with 
the local periechon of special character-power in the nourishing of 
seed-energy, carries along the work of evolution; and the charac- 
ter-power of world-wide vitality evolves itself correspondingly to 
its work, being nourished in return by the egestions of organic life 
into its periechon. 

THE GENIUS OF EVOLUTION OR CREATION 

Life is always a compound of universal and individual, cre- 
ative and adaptive powers. When the individuality predominates 
in the compound-powers, then they work only in the ways of de- 
velopment and reproduction of organic types on their special level. 
But when universality becomes concentrated in seed-energy to pre- 
dominate over individuality, then rises the Genius of Creation to 
take an upward step in the way of evolving more highly organic 
types of life and of refitting the existing types into their environ- 
ment. The genius in the character-powers of the periechon par- 
takes particularly in this refitting, by the digestive interaction with 
world-wide vitality. 

The individuality in the compound of living character-power, 
which moves through the established way of development, is not 
the creative genius which humanity deified in its great cults, all 
alusions to phallus and yoni notwithstanding. These allusions or- 
iginally were of the tropical type of rhetoric which used a physical 
picture to illustrate a mental fact. The fact, to which these allu- 
sions referred, was the character-power of world-wide vitality in 
its connection with the seed-energy, which it specially nourished, 
charged and overcharged, at times, with conscious energy and 
thereby endowed with additional organic powers. To illustrate: 
The gift of language refers to the endowment of the animal nature 
of man by the character-power active in the field of world-wide 
vitality; it refers to the special step of evolution in organs of speech. 
Therefore is the "Creative word" deified as Logos, Oum or Hono- 
ver by various cults, in accordance with prosopopoia-rhetoric. 
Therefore, also, have we Fu-hsi's Pa Kua and eight God-systems to 
denote the cardinal changes of universal and individual powers 
within the compound of human life. Therefore, also, have wc 
twelve god-systems to personify the adaptation-powers, particular- 
ly vested in the periechon, and heroes, saints and demi-gods with- 

329 



out number to personify temporarily predominant factors in the 
compound of the human mind. 

The individually and specially human factor in the compound 
of mind, may be a genius, but it is not the genius of creation. It 
is lesser genius or imitative talent,' making for cyclic development 
and reproduction — for formal changes, but not for essential ones — 
not for steps in the evolution of character-power. 

The world-wide field of vitality in its interaction and counter- 
action with any individual periechon does the work of evolution ; 
and that work is always done through seed-energy. The human 
body or the human factor in the compound of mind-power has 
nothing to do with evolution. Nor is thought-power ever any 
factor in evolution. Nature is not a thought-made fact; it is a 
process of life and death, by character-power determined and con- 
trolled. 

The genius of human individuality is only the mortal part in 
the compound of living character-power. The mortal part pre- 
dominates in the compound, during the earthly journey of life-; 
it works in the way of sense, and it dies with the body, to stay dead 
until sewage has passed through its cyclic cource of disinfection 
and restoration to life. 

The g'enius of human sense achieves much in one phase of the 
adaptation to environment, but it pays for these achievements by 
expenditure of vitality, without compensatory reaction in the di- 
ataxis of life. It lives usually to feed and please the senses, and it 
starves the mind. It ignores the world-wide field of vitality and its 
work in the human economy. The individually human genius is 
never altogether reasonable. It may be great in dealing relatively 
with the outwardness of facts, but it cannot readily understand the 
inwardness of life, its reciprocal workings and its essential require- 
ments. 

Instinct serves civilized life to better purpose than individual 
genius. 

THE KECIPROCAL WORKINGS OF LIFE AND THE RELATIVE WORK- 
INGS OF DEATH 

The compound of living character-power in the digest-centers 
of all types of organic life works reciprocally in accordance with 
principles of life as a digester inmidst of approximately balanced 
counterforces or protoplastic conditions. The compound of non- 
vital character-energy in all ferment-centers works relatively in 
accordance with principles of death as a fermenter inmidst of un- 
balanced counterforces. It works in one-sided ways beset by one- 
sidedness. 

330 



The one-sidedness in non-vital fermentation finds its natural 
limits everywhere in time and place; within the solar system it finds 
these limits on the one side, in solar activity, on the other side with- 
in the confines of planetary activity. This one-sidedness reacts not 
only. because of metabolings in its own counterforces, but perforce 
of confines set by the individual anammata of ferment-centers, as 
well as by the anamma which encloses the entire solar system. Thus 
reacting, the onesidedness ultimately results in a return to approxi- 
mate state of balance somewhere between the extreme possibilities 
of unbalanced counterforces. 

The binding in or sympheromenal, solidifying force in plane- 
tary aggregations of ferment-centers, such as compose the bod)- of 
our earth, finds its limitation first, within its own character-activity 
and second, in the periphora without. The sympheromenal po- 
larity, which does the binding-in of diapheromenal energy by over- 
balancing its polarity, depends itself on the nourishment which it 
receives from the periphora, and by that nourishment the lateral 
.forces are given their limit of activity. The planetary ferment- 
centers, depending on the periphora, cannot bind in sufficient dia- 
pheromenal energy to explode, like powder; they can only gather 
it gradually in the due measure set by the diataxis, and so gathering 
it, they develop tendencies toward -combustion — toward converting 
the planetary, sympheromenal character-centers into solar dia- 
pheromenal character-centers. 

In the outward workings of the sun, the diapheromenal or 
loosening-out polarity overbalances the sympheromenal or bind- 
ing-in polarity of ferment-centers, therefore is the sun a blazing 
body. The loosening-out force predominating over its binding-in 
counter-force, also has its limits, which makes solar combusion a 
slow and cosmic process. The limit in this case, as in the case of 
planets, is also set by the diataxis -within the ferment-energy and 
by the periphora surrounding" it and feeding it; for the solar fire 
is a process of fermentation, which must be fed. The feeding of 
ferment-centers, in either solar or planetary aggregations, controls 
the lateral strainings in all sewage work directly; and the anam- 
mata set a definite limit to the one-sided strainings. 

THE WITHIN AND THE WITHOUT OF FACT 

Primary and secondary causes are only aspects of the inner 
and outer activity of radio-active energy. 

All causes of either living balance or non-vital one-sidedness 
in the process of nature are combinations of some inner atomic 
character-energy and of some corresponding periechon-energy. 
The periechon is the adaptation-power which might be considered 

331 



as a secondary cause, when compared with radio : active energy. 
The periechon is iconographically represented as having its hand 
joined to the inner atomic character-energy or first cause in every 
act of nature. 

Radio-activity is the First of all causes and its periechon, or 
responder makes secondary causation possible. First or original 
causes are inseparably united with secondary or adventiously work- 
ing causes. Destined order and fated accident work in unison. 

Universal and individual tendencies and capacities of mind- 
powers form a unit in life, just as. universal and indivdual energy 
form a unit in the working of non-vital sewage. Gods and men, of 
universal and individual vitality, join hands in the work of world- 
building, not only because living character is a compound of both 
universal and individual characteristics of knowing and doing-pow- 
ers, but because the compound of character is radio-active within 
limits only, and it maintains itself only by virtue of its housings, 
which are the indispensable means to adaptation in an uncertain 
environment. The housing of living character is built by a con- 
sciously energetic periechon, a vital responder to outer needs of 
radio-active life within. This responder works with fourfooted 
polarity in accordance with principles of life toward inwardness. 
The housings of non-vital ferment-centers have an unconscious 
and merely energetic periechon which responds to inner radio- 
activity in a three polar way, according to principles of death. Re- 
member the Triskele. 

The non-vital periechon does so respond to its inner radio- 
activity, because non-vital ferment-characters cannot assimilate 
vitality from their environing field. When the vital pole of the 
biaxial character-center comes into predominance in the enantio- 
trope, then the two lateral poles take a jump forward and backward 
by self-division, and this jump makes four-fold polarity a three- 
fold procedure. (See Illustr. 53.) 

The vital digestion of mental powers and the non-vital fer- 
mentation of physical energies work on the same principles of. 
counter-procedures, but by different diataxis. 

The polarity in the periechon of enclosed radio-activity takes 
the jumps not only in the sewage-work of nature, in the working 
of fire, light, electricity, water-workings, etc., in which there is 
one-sided binding-in and loosening-out of energy, but it does it also 
in the intellectual working of mental character-centers, when 
thought works syllogistically, when it ignores the Reason in all 
things, the world-wide field of vitality, and jumps at opinionated 
conclusions. 

332 



All these deadly or non-vital jumps notwithstanding, the cos- 
mic work, as a whole, is one of harmony, for the principles of life 
work in harmony with the principles of death. The three-legged 
sewage work (Phtheiromenon) of the deadened matter, as of dead- 
ened reason in the visionary intellect, cannot escape eventual res- 
toration to life's balance. As the unbalanced physical strainings 
in the sewage-workings in nature find their limit and return to pro- 
toplastic balance, so do the lateral strainings in man's mental and 
intellectual life find eventual restoration to life's order. All devia- 
tions from the balance in counter-straining" forces are products of 
character-energy which does sewage work, no matter whether 
these deviations occur in the solar and planetary workings or in the 
working's of the civilized intellect. The syllogizing intellect is a 
sewage-worker. It puts the Civilizing Purpose into the Augean 
Stable. It lives inmidst of intellectual offal, — inmidst of the irra- 
tional opinions, theories, hypotheses, etc., which it, itself, produces. 
Reactions andcounteractions in the eternal chain of causation catch 
and correct all disordered procedures, be they those of physical 
forces or those of the deranged intellect. The Greeks personified 
this catching and corrcting power as the Dike. 

There are no supernatural powers working in the world- 
process, unless we call the field of vitality supernatural ; nor are 
there any mechanical forces working anywhere in nature. Fer- 
ment and digest-centers do all the work in a naturally limited order 
and equally limited lateral strainings. The words supernatural 
and mechanical are terminal adjectives which refer to one-sided 
aspects and to subjective, abstract conceptions or misconceptions 
of the natural process, if applied to it. 

Nature is both God and man, life and death, conscious energy 
and unconscious matter; it is made so by the workings of fermen- 
tation and digestion in character-centers. Double-active, atomic, 
radiating character-forces and powers, working within and about 
well secured housings, build the world. Self-dividing character- 
centers countercycle in the way of life, as well as in the ways of 
death. They form the finely adjusted, well balanced organic work 
of life, as well as the immense aggregations of lateral, unbalanced 
sewage-work in solar systems. The balance of life's work is main- 
tained by well-measured assimilation and elimination in digest- 
centers, and this measuring is one of four-footed diataxis in the 
alternations of chresmosyne and koros. 

The unbalanced sewage-work in suns and planets proceeds 
much as does life by assimilation and elimination, step by step into 
and out of lateral strainings. The steps in sewage work are meas- 
ured by three-legged diataxes; they find their limit in polarity 

333 



which cannot be transgressed, and from that limit the lateral steps 
lead backward, through balance, into opposite extremes of lateral 
strainings. The inanimate sewage-work is unbalanced, yet is it 
cosmic, being limited in its one-sided preponderance, on the one 
side by the loosening-out work of the sun, on the other side by 
the binding-in work of the planets. The planets in their courses 
form hands about the central sun. They do this, not as individual 
aggregations of ferment-centers, not as planetary bodies, but as 
factors in the periphora, which nourishes these aggregations, 
through the counter-cyclings of changeful polarity in the atomic 
character-centers within, and similarly through the housings, with- 
out. This nourishing" of unbalanced ferment-centers from within 
and without, through counter-cycling polarity, makes all sewage- 
work one of cyclic counter-procedures, a Phthora, that is, a con- 
tinuous movement from extremes of material solidification in the 
planets and of substantial rarefaction in the sun, back and forth, 
through the to-order-setting energy in the world-wide field which 
works inmidst of the lateral strainings in ferment-centers. In this 
to-order-setting, come to prevail the protoplastic conditions of vi- 
tality, where the character-forces in ferment-centers metabole into 
the character-powers of digest-centers by acquiring the capacity of 
assimilating vitality from the world-wide field of conscious energy. 

The protoplastic conditions always prevail somewhere in all 
solar systems, for the sewage-ferment must pass the norm of bal- 
ance, somewhere in its counter-cyclings, between the extremes of 
solar-planetary polarity; therefore is life a continuous process, here 
or there, now on terra firma, now in mid-air, in the periphora al- 
ways, no matter through what state of development and encelop- 
ment suns and planets may pass. The stuff of existence in solar 
systems is always somewhere in protoplastic balance, and in this 
condition of balance, the character-centers can draw on the world- 
wide field of conscious energy, and so drawing, life forms its uni- 
versal and individual compound of conscious character-power and 
marches up and down the steps in the ladder of evolution and invo- 
lution of vital powers, notwithstanding all metamorphic changes 
in the sewage workings of sun and planets. These metamorphic 
sewage-workings prepare protoplasm at all times during their cy- 
clic course of development and envelopment from the minutest 
origin of planets, through their growth and ultimate conversion 
into suns and the dissolution of these solar aggregations of sew- 
age. 

Life is not burnt up by solar fire. Solar fire is a local and tem- 
porary occurrence here and there in the eternal process of living 
and dying. Solar fires will never burn up the world ; they react into 



planetary water-workings — exygransis. 

The fields of world-wide substantial and conscious energy in 
their great counter-rotations about the world-axis control all cos- 
mic workings by their penetration or nourishing connection with 
atomic character-energy of ferment-centers and digest-centers. 
The substantial field controls the non-vital sewage-work ; the field 
of conscious energy controls the workings of life. 

The great rotations of the world-wide fields about the world- 
axis produce the Great Year of cyclic recurrence, the apokatasta- 
sis in life and sewage-work, — the metamorphoses from minute 
planetary systems to immense systems, from immense systems to 
minute systems, — from systems which produce more and more 
planets to systems which gradually reduce the number of their 
planets, and which find their final dissolution in bi-stellar systems. 
As solar svstems metamorphose, so metamorphoses life, which pro- 
duces the systems. 

Atomic character-power works only in spherical ways, collec- 
tively as well as individually. 

The Phthora, or counter-cyclings of sewage and its character- 
centers about solar and planetary poles, and the Tao, or counter- 
cyclings of protoplasm and its character-powers midway between 
the poles of the Phthora about the union of individual axes with the 
world-axis, give the solar-planetary system or spherical shape of 
which the protoplastic interplanetary way of life forms the equator 
in the direction of the ecliptic. 

This sphere is biaxial; it has two double-active north poles and 
two double-active south-poles through which sun and planets and 
dieir emanation of substance and matter counter-cycle throughout 
the Great Year, and counter-cycling, interact with the universe at 
all times. The solar systems are cells in the body of the universe; 
they interact with the universe. 

The solar systems work in accordance with the same principles 
of life and death which control cell-life. Atomic character-energy, 
working through biaxiality in the crossing-point of the world- 
axis with the individual axes, does the work in both, the entire solar 
system and the microscopic cell. If this character-energy were not 
atomic, that is, of indivisibly dual energy, then there could be no 
compensation to the expense of activity, and then the universal 
work of nature would come to an end, it could not be eternal. It 
would run down like a clock which works by winding" up a weight. 

The work of the solar system differs from that of the micro- 
scopic cell, in compensatory principles of procedure. The relative 
principles of death predominate in the sewage work of the solar 



3 3 5 



system, while the reciprocal principles of life predominate in the 
cell. We must never forget thai cell-life works in a fourfold way 
through its poles with all four fields in the periphora, while sewage- 
work is a three-legged way, because the field of conscious energy is 
not actually assimilated by the ferment centers which it penetrates, 
that is, not before the ferment-centers merge their character-forces 
into the powers of protoplastic digest-centers in the enentiodromia 
or countermarch of character-energies. 

There is much evidence of dead sewage work in our solar 
systems and hut little evidence o\ life. There is much evidence of 
life and little evidence of sewage-work within microscopic cell-life, 
vet is the world equally divided between the working's oi life and 
death. 

Self-division of atomic character-energy propagates all powers 
of life and forces of death — from life to sewage, from sewage to life. 
The same tendencies to self-division, which multiply cell-life 
(karyokenesis)j are active in the entirety of the solar system. 

When the collective character-forces, active in a planet, meta 
hole into solar distributive character-centers, as they always do in 
course o\ time, then thev work through the confines of their cell, 
through the anamma of the solar-system, taking with them their 
satellites and planetoids and converting them into planets of their 
own new system. Thus new solar systems are budding on the old 
system, or separating from it by self-division. The planet Jupiter 
is beginning to show the tendencies that its binding-in character- 
force will eventually meiahole into distributive, solar character- 
force. ( [llustr. 48.") Jupiter, however, is yet a long distance from 
becoming a sun and a center of a new planetary system: this planet 
w ill probably grow as large as our sun and larger, before its plane- 
tary collective character centers actually meiahole into solar, dis- 
! ributi\ e, character-centers. 

Our solar system is one oi numerous planets and one of ad- 
vancing evolution of life, and as such it should produce larger and 
larger planets. 

The visible hi stellar systems are retrogressive systems in an 
advanced stage: they make for dissolution of the solar system, for 
their gradual reduction to granular nebulous masses and corre- 
sponding retrogression in the evolution of organic life. (Illustr. 
44. "i The one planet in a bistellar system acts like an inverted or 
wayward comet, abandoning its dissolving sun Comets seem to 
act as leucocytes, tree-lance bodies in the body of the universe. 
They seem to be sidereal free lancers. They certainly have a dia- 
pheromenal power exceeding anything else within this solar sys- 
tem, and they probably did not collect this power in this system. 



They work toward closer connection with the world-axis, into the 
field of substantial energy. 

EVOLUTION 

Radio-active energy divides the stuff of existence into charac- 
ter-forms of life and death. Life, vitality, evolves special con- 
sciousness and mind-power. Mind-power evolves special knowing- 
powers and thought-power. 

The individual knowing powers can act only by their connec- 
tion with universal vitality and consciousness. Neither mind- 
power nor thought-power can act at a distance ; both produce know- 
ledge only by interaction and counteraction with universal vitality 
and consciousness. 

World-wide character-forms interact with individual charac- 
ter-forms in life and death; in life more or less consciously or 
knowingly; in death by force of more or less physical energy. 

The world-wide field of substantial and conscious energy 
makes it possible for us to look through our solar system into the 
universe. The character-powers of the eye and that in the con- 
centrated vital energy of our self-conscious mind-power assimilate 
the conscious energy coming from the universal field of vilalitv. 
(See illustr: 137.) '_ 

Illustration. 137. A diagram showing the principle of sight in a primitive 
eye of low organic structure. 

1. The individual character-centers in the 
eye and their limitation. 

2. The collective workings of the individual 
character-centers, unified in the axial workings 
of the eye or organic communities of mental di- 
gest-centers, having special capacity of siglit. 

■ J >. The epithelial cells where the second re- 
digestion of the collected effects takes place; 
from where the digestively working nerves 
transmit the effect by rcdigestion to the brain- 
cells, where another redigestion takes plice, pro- 
ducing the finally vital effect upon the mind- 
power or life of the insect. The object seen, in 
I this case a variously shaded plate, stands as al- 

,.-'' /' ways removed from the active character-centers 

in the eye. These centers could not reach the 
plate, if the intervening field of vitality did not 
bring them into contact with the plate. Only 
vitality can see, as only vitality can speak, 
through and to vitality. The non-vital ferment- 
centers could not interact with the vital character-powers if the fields of sub- 
stantial and conscious energy did not co-operate to produce protoplastic con- 
ditions in the intervening fields and to bring distant factors of living and dying 
in contact with each other. 

Seeing and knowing are digestive and redigestive processes; and variously 
qualified character-energies do the digesting. 




337 



THE WORLD IS A SPHAEROS AND NOT A MATHEMATICALLY WORK- 
ING SPHERE 

The solar-planetary system is not a mere sphere, but a sphae- 
ros of harmoniously interacting character-energies of life and death 
in digest and ferment-centers ; and this interaction takes place 
through changeful polarity of the character-powers or forces. The 
changefulness in the four double-active poles makes the universal 
and individual interaction one of rhythmic harmony and not merely 
a mechanical process, as prosaic language and mechanically work- 
ing thought would make it appear. The old-time expression "Har- 
mony of the spheres" rests upon some footing in fact, although as- 
tronomical dreamers have made it appear ridiculous. We live in a 
sphaeros and as a sphaeros; and this sphaeros must not be con- 
ceived as anything like a mathematical sphere. Fact, nature's ac- 
tivity's it is in itself, must not be considered through mathematical 
spectacles. Mathematic ideas serve surface-aspects of fact only; 
they always present the workings of life in abstract and non-vital 
ways. They serve in the considerations of phaenomena and in the 
special workings of the senses and of the merely sensible but un- 
reasonable intellect; but they do not serve the considerations of 
Fact, as it is in itself ; they are not applicable to judging the reason 
or causes of nature's activity. 

Phaenomena are not facts in their integrity, they are only 
sensible abstracts of facts or acts of nature; they are only percepti- 
ble evidences of nature's activity. There is more to the world than 
the senses bring into our way of knowing. Our natural way of 
knowing "Fact" leads our thinking faculties beyond phaenomena 
and apparent conditions into the very workshop of nature and into 
connection with the eternal chain of causation. Being thus led, 
human thought may become cognizant of all the universal and of 
much individual work done in nature's workshop. 

The active causes of evolution, which have produced the facul- 
ties of sense and of thought out of the compound of universal and 
individual vitality, are among the facts knowable to us. If thought 
is made to take hold of the chain of causation, it can work forward 
and backward through the cycles of time, and it can comprehend 
and hold to the active principles of life and of death. 

The mind which ignores the universal vitality in which it lives, cannot go 
beyond its own limitation of subjective ideas, manufactured in its workshop 
of thought without any truly objective knowledge of Pact. All the ideas 
which the subjectively thinking mind can manufacture are lifeless pictures or 
hollow, pointless housings (peripetasma) of the self-sufficient intellect. When 
these ideas presume to represent life, they act as intellectual fabrications. 

338 



THE INCOMPETENCY OF THE SINGLE-ACTIVE INTELLECT TO COM- 
PREHEND THE DOUBLE-ACTIVE WORKINGS OF NATURE 

An eminent astronomer has recently asserted that not more 
than fifty men living understand the fundamental bearings of 
higher mathematics. He referred to variable integrals as known 
to our mathematicians. These integrals, he imagined, had some- 
thing to do with the workings of nature. 

The mathematician, like the chemist, or the theologian, or the 
philosopher, etc., usually imagines that his particular aspect of 
fact can lead to explaining the entire work of creation; he imagines 
his hold on Truth to be so firm that just another thought will 
reveal all the secret workings of nature to him. These imagina- 
tions are a species of learnedly acquired ignorance and of opinion- 
ated insanity. There is no possibility of telling the truth about the 
workings of nature by the ways and means which our great think- 
ers employ in their attempts of elucidating facts, yet is nature an 
open book to the naturally working mind; that is, the human mind 
has powers to open the book, to enter nature's workshop, and to 
read and know all there is to be known. The mind can do it, if it 
puts thought on the right track and provides the right sort of 
means for its procedure. But the modern mind does not do any- 
thing of the sort. It works in single-track ways to explain the 
double-active workings of nature, hence the thinking world re- 
mains ignorant of the most palpable facts; indeed, it becomes more 
and more ignorant of its own workings and of those of nature the 
further it advances in its unnatural ways of thinking. None so 
ignorant as those who think in unnatural ways and vest their con- 
clusions of thought into positive terms. 

Mathematics are products of an unnatural way of thinking. 

The positively expressed conclusions of mathematically work- 
ing thought are excessively delusive. Mathematical ideas have 
nothing whatever to do with the workings of nature, but they have 
much to do with the "deuteronominal" workings of thought, and 
they are of great value in the technical work in civilization. 

The word "deuteronomenal" I use in its original meaning, 
which is unknown to our thinkers; it refers to the rules and laws 
which technical thought manufactures to facilitate its own work- 
ings. If the meaning of the Biblical Pentateuch were known to 
our thinkers, the word Deuteronomy would point to the proper 
relationship of mathematical ideas to the other factors in the work- 
ings of the intellect, and our great thinkers could not deceive them- 
selves by mathematical figments. 

All there is to be known about nature can be summed up in 
the workings of life toward death and the workings of death 

339 



toward life, in the interdependence of these workings, and in their 
dependence on the variable regularity which moves inmidst of acci- 
dental interaction of things. This interdependence and this de- 
pendence are certainly a matter which can be determined by inte- 
grals and differentials ; but the integrals and differentials known to 
our mathematicians are not the kind to serve that purpose. There- 
fore, will no mathematician, who relies on his knowledge of inte- 
grals, ever be able to tell the truth about nature. Our greatest 
mathematicians have yet to learn that their constant factor is a 
faulty conception of changeful regularity. 

The fifty men, if fifty there are, who understand the funda- 
mental bearings of higher mathematics, are fifty hopelessly de- 
luded thinkers. 

The study of nature is one of the workings of life and death, 
and nothing more; for there is nothing else taking place in the 
workshop of nature. In the workshops of thought, however, there 
are a million of subjects under consideration, many of which flit 
like spooks about the intellectually benighted mind. All these sub- 
jects have their natural but ignored center in one double-study, 
the study of life and death — of biology and astronomy. If this 
double-study were thoroughly mastered, then ninety per cent of 
our esteemed learning' would appear as worthless junk. Why are 
these studies not mastered? Language furnishes us no means to 
master them. The school of Alexandria labored for centuries to 
master these studies ; it failed utterly in the end, yet were the 
means to master the study within its reach. The need of these 
means was not discovered. This need remains unrecognized to 
this day. The modern intellect is rich in the prosaic or "Prakrit" 
type of language, but the rhythmic or "Sanscrit" type is forever 
lost to its comprehension. That rhythmic type of rhetoric is need- 
ed to tell the truth about the ryhthmic workings of life and death, — 
the rhythmic ebb and flow of the countercyclings of nature's dou- 
ble-track way. 

In order to make the workings of life and death known com- 
prehensively in their interdependence and dependence on the one 
constant factor of variable regularity in cosmic order, or the one 
invariable integral which may represent this factor, we must have 
words to focalize our thoughts in this factor or its integral. That 
integral represents the cosmic counter-cyclings of the stuff of ex- 
istence about the world-axis and about the individual axes in all 
radio-active atomic character-centers. The crossing-point between 
these two axes determines the cosmic workings in life and death. 
All the workings of nature correspond to and deviate from this de- 
termination in these counter-cyclings. This correspondence and 

340 



this deviation, we must take note of in all our objective and compre- 
hensive ways of thinking; and this we cannot do, if language does 
not serve this purpose. 

Language controls our way of thinking; it extends or contracts 
the limits of our but partially developed thinking powers. By 
means of our analytic language, we can only describe nature's work 
in detail, but not comprehensively. 

All I have said in the foregoing pages is fragmentary; it con- 
sists of mere hints at facts. A little is said, here and there, about 
this or that aspect of causation; but much more, that should have 
been said, is left unmentioned. What mind can put the details 
mentioned, into comprehensive form and into accordance with the 
cosmic workings in the changeful character-energies of life and 
death? 

The school of Herakleitos could not do truly comprehensive 
work. It had better means to do it than we have. The millions of 
great thinkers in the school of Alexandria could not grasp the 
meaning of the words of Herakleitos. His verbal hints were too 
slim and dim. And so probably are mine in the foregoing pages ; 
all are fragmentary and one-sided statements, and all these state- 
ments imply contradictions to the terminologically working mind, 
which cannot supply and correct the one-sidedness and shortcom- 
ings of analytic language. Language, which can serve the purpose 
of knowing the workings of life and death, must be evolved in 
accordance with the principles of life and death; it must be so 
evolved in order to serve the purposes of telling the truth about 
fact. The language of the human race in forgotten ages had been 
so evolved. The old-man-genius of Spoken-Thought, who spoke 
comprehensively from and to self-consciousness in the rhythmic 
type of language worked in harmony with the boy-genius of 
Speaking-Thought, who spoke analytically to self-consciousness 
from special consciousness in the prosaic type of language. This 
harmonious work made the workings of life and death, the world- 
process, known. It put Fervers into the intellectual sky. (Illustr. 
59.) Historic ages lost the use of the rhythmic type of rhetoric, 
and this loss has blinded mankind to its natural sight of the eter- 
nal chain of causation. 

The exclusive use of terminological language has made the 
human intellect a single-track worker, which cannot follow the 
double-track way of nature's counter-cycling procedures. There- 
fore is nature's evident way of working an impenetrable mystery to 
the unnaturally working intellect. 

What evolved the powers of thought in natural ways during 
bygone ages in humanity? The thorough knowledge of the regu- 

341 



larity in variable factors in the chain of eternal causation. That 
knowledge was evolved by the natural uses of language ; it became 
vested in language, it evolved the powers of Right-thinking and 
Right-speaking in the civilized mind, and it eventually became fo- 
calized in the knowledge of the integrals and differentials of life 
and death which had been put into a comprehensive formula to 
draw the attention of thoughtful minds to the gist of fact. 

The natural tendencies of the mind to think in natural ways 
do not suffice to hold the thinking faculties to the ways of life and 
death and to evolve comprehensive forms of language in the masses 
of the people. Formulas, tangible and plain to both eye and ear, 
are needed to effectually evolve the powers of thought and lan- 
guage. Fu-hsi did provide these formulas, so perhaps did other 
now unknown thinkers. The archeological remains of our North 
American aborigines swarm with ideograms which had their or- 
igin in comprehensive knowledge of fact. The well pointed con- 
sistency of these ideograms could not have been maintained, had 
the forgotten and presumably aboriginal races not been in the pos- 
session of clear and comprehensive formulas of the integrals and 
differentials, representative of the regularity in the workings of life 
and death. These races either had Fu-hsi's or other formulas to 
guide their intellectual powers. 

The formulas of Fu-hsi have not been intelligible to anyone 
for at least 5,000 years, hence the comprehensive type of language 
has been lost and confusion of ideas has ruled and ruined all his- 
toric civilization. 

If not more than fifty living thinkers can comprehend the bear- 
ing's of our mathematical integrals and differentials, how many liv- 
ing thinkers could comprehend the variable integrals which repre- 
sent the changeful regularity in the workings of life and death? 
These integrals, denoting changefulness, cannot be put very well 
into fixed definitions of words,_for the powers and forces which 
these integrals seek to determine are not fixtures, but changeful 
factors in the process of nature. The changefulness cannot be elu- 
cidated by fixed ideas. It is a matter of essential and reciprocally 
interactive relationship between one regulating factor and a num- 
ber of regulated factors. This relationship must be referred to by 
cardinals of language and by personifications of changeful charac- 
ter-powers, in order to make the workings of natural causation 
clear to the thinking mind. The necessary cardinals and personifi- 
cations do not exist in our language; at least not in available forms. 
They do figure in the Bible-work, but they are unknown to both 
theologians and laymen. All that remains of them are the rusty 
tools in the unopened tool-chest of the Christian cult. 



342 



Cardinals of language are tenets which hold thought to the 
inner order of the workshop of nature. 

How much ability has the modern mind to understand cardi- 
nals of language which can hold subjective thought to objective 
fact ? Who can bring himself to understand the one regularity of 
changefulness in inner and outer causation of nature's cosmic and 
eternal workings ? That regularity is the essence of all matter-of- 
fact knowledge. If this regularity is not known, then thought has 
nothing to hold to, it has not firm hold on fact; and then all know- 
ledge is largely a make-believe. It cannot be more than a surface 
knowledge of phaenomenal changes, and this sort of knowledge 
leads thought into uncertain conjectures as to causation; it leads 
it into guess-work and into the realm of delusive opinions. 

In the knowledge of inwardness is based the element of cer- 
tainty in truthfulness or correspondence of intellectual workings to 
nature's workings. Through the knowledge of outwardness and its 
accidental interactions enters the element of uncertainty. 

The knowledge of both inwardness and outwardness in their 
natural connection furnishes the living criterium of certitude to the 
thinking intellect. This certainty is obtainable through the culti- 
vation of the intuitive consciousness of principles of procedure, 
active in life and death — the J. H. V. H. — the Tetragrammaton of 
the Bible-work or better through Fu-hsi's Pa Kua and its connec- 
tion with Chinese cosmogony. 

Certainty with regard to cause and consequence is not a prop- 
erty of the modern mind. 

The One Law of Nature is belied and obscured by the many 
laws which the modern intellect has formulated and is still engaged 
informulating, all its natural ignorance of fact notwithstanding. 

The outward working intellect ignores and belies the inward 
workings of mind. 

The single-tracked intellect is untrue to the double-track work- 
ings of either life or death.. By virtue of inwardness do we live. 
By limiting our natural ability of knowing to outwardness only, 
do we force the organic order of inwardness into the non-organic 
systems of outwardness, — into systems which unnatural ignorance 
constructs. 

Even Aristotle could see the folly of manufacturing world- 
laws out of trfling observations by generalizing particularities. 

Why is the inwardness of our nature unknown and almost un- 
knowable to modern life and mind? Because it cannot be put into 
the prosaic and grammatical type of rhetoric, by means of which 
the modern mind manufactures knowledge or is enlightened. Mic- 
roscope and telescope do not make the inwardness of fact known. 

343 



Variable integrals in mathematical or other academic studies do 
not make it known. Analysis of self consciousness may or might 
make it known, but mythical pictures and stories which represent 
the products of this analysis are needed and they are lacking or 
now unintellibible to enlightened thought; they are based on the 
unknown cardinals of speech. 

All mythical pictures and character names represent change- 
ful factors in mind-power; all these factors are working on the 
principles which control nature and human life. This fact is not 
even known as yet to our great students of antiquity, nor to our 
theological Bible-students. 

The workings of all factors in mind-power are knowable in 
all their inward changefulness; and their knowledge makes the 
world-process knowable in its integrity with due certainty. 

Strange as it may seem, the feminine mind can grasp the in- 
ward workings of mind and of life more readily than can the mas- 
culine mind, if that inwardness be represented through the eye 
by character-picture, symbol, etc., or through the ear by mythical 
story in spoken words; but not by mere reading of prosaic expos- 
itions of fact. 

Why not? 

There is a life in the properly spoken sound which is not in 
the visible letter; and that life brings out the inner, meaning of 
verbal hints and of poetic myths, that is, it brings out the character- 
power in the workings of mind and of spoken thought, the anago- 
gies which elucidate the workings of mind powers by verbal pic- 
ture. An hour with Homer, properly explaining the acting char- 
acters and their doings by living sound gives a fuller understand- 
ing of the meaning of the Homeric work than a life-time of read- 
ing and of alphabetical study. The poetic rythm is indispensible 
to the full understanding of the poetic thought. Only poetic 
thought can fairly represent the harmonious workings of the in- 
wardness and outwardness in nature and life. Prosy rhetoric de- 
ludes the intellect; it teaches words and not facts; it deals with 
details, analytically, but not comprehensively. The details, I have 
attempted to give in the foregoing pages, the comprehensive pic- 
ture I cannot give in the prosaic terms at my command as fully as 
it should be given. The self-conscious mind must form it by virtue 
of its own inner powers. The details given are all fragmentary 
and onesided representations. All need the supplemental work of 
the self-conscious mind to become actual knowledge of both, the 
inwardness and the outwardness of fact, as it is in itself. 

Cosmos and life are products of the harmonious to-order- 
setting of discordant elementary counter-forces. Neither life nor 



344 



mind is any all-animating poetic power nor is either solely a force 
of deadly prose. Both are harmonious compounds of discords.- 
If it be true that War is the father of all things, as said the Greek 
fact-knowers, it is equally true that war is not the mother of any- 
thing in existence. The genius of creation is arrhenothelous, said 
the Egyptians, who had solved the riddle of the Sphinx — the prob- 
lem of double crossings in the counter-cyclings of life and death. 
Every active character-power has its passive double; and this 
double does not always remain passive. This fact goes to the very 
root of all alleged problems of life and it is therefore worth remem- 
bering. Life and death, happiness and sorrow swing on one hinge. 
Prosy terminological language has been a potent factor in 
the untimely disintegrations and destructions of historic nations; 
it has been such a factor, because it has blinded the thinking ego 
to the inner workings of life, and its fundamental necessities; it 
has destroyed the integrity of human character; it has emasculated 
the thinking mind and made the propagation of vitally true ideas 
impossible. Terminological language has made the thinking ego 
an opinion-monger, who "deceiveth all mankind." 

Kneph, the language-giver and hence man-maker, so intellectualizes hu- 
man self-consciousness, that civilized character evolves a double-active, well- 
balanced, to-order-setting, determining power — ■ 
a logos dioikon — a hypomenon. Man's charac- 
ter is naturally, fundamentally double-active 
and balanced in accordance with the order of 
life, as is all living character. 

The true use of language can so intellectualize 
human character that it retains its natural bal- 
ance the lateral strainings in double-activity not- 
withstanding. The undue use of language makes 
man's intellectualized character a single-active 
apparatus and leads it into this or that lateral 
death-going endeavor. Kneph, the "Go-right" 
father of the "upright basilisk" of intellectual- 
ity, knows the lateral strainings in human na- 
ture, as indicated by the horns on his Ram's 
head, which denotes the gregarious tendencies in man, leading to civilizing 
endeavors. But, though knowing the lateral strainings, Kneph uses his arms 
or doing-powers in the one direction of to-order-setting. He so intellectualizes 
the mind that the compound of dual character moves forward in the way of 
life, in predominant and subservient endeavors as shown by the position of 
the two figures which he moulds. He makes the dual character-power in man, 
the free agent, an absolute determinor or King in the world of character. This 
work, of course, is done by use of language in the workshop of thought, as 
indicated by the hand-made table upon which stands the double character of 
man. The to-order-setting "Word" or power of language has determined the 
making of this table, and thus furnished the understanding, for the evolution 
of human character. Therefore is the "Word" from the mouth of Kneph a 
creative genius — a true scion of Sokhet Ialu, the "world-wide field of vitality, 
at rest." 




345 



To further illustrate the differences in effect of the human 
voice, which works through vitality connecting life to life, from 
that of any printed words which work in no way true to either 
life or death, I will mention the problem of tides. Our leading 
thinkers have made various attempts at elucidating the causes of 
tides. All the elucidations presented by scientific thought are self- 
evidently untrue to fact. The tides work in the double-active way 
of nature simultaneously into the opposite directions of "extent." 
The active causes of this double-movement, I could easily present 
in convincing form to any normal mind by a few minutes discussion 
of the subject and by a few diagrams, showing the causes of regu- 
larity in the variable factors ; but if I should attempt to explain 
these causes in writing by the words intelligible to any mind, I 
would have to cover many pag'es. I would have to drag more 
words out of Herakleitos' vocabulary than I have done so far, and 

Kneph, from whose mouth came the "Egg of humanity-making language," 
the archetype of character-power in human speech, figures as a creative genius 
who molds the original animal-character of man into a civilized character of 
double form, by two-fold use of language ; one form and use for the evolution 
and exercise of inner Reason (logos), another for the use of outer Sense (peri- 
echon) ; both unified in Free-agency will-power. 

When the power of articulate speech was evolved in man, the consciousness 
of the World-law was evolved with it, and so was the ability to make rightful 
use of language — logos dioikon. 

The ancient Americans had a way similar to that of the Egyptian of pre- 
senting the double powers on self-conscious determination. They drew a royal 
head, denoting the determining power in one of their ten cyclic dynasties, 
crowning it with a sort of "Logos-sign" in the form of a circle with a Kyriolo- 
gical pointer at the gist of Fact; and they connected the head thus crowned 
with a symbol denoting the dominant characteristic in the periechon-powers 
which distinguish that dynasty from other dynasties. 

Illustration 170 represents Itzioatl of the fourth Mexican dynasty. The 
individuality of a happen-to-be king cuts no figure anywhere in ancient icono- 
graphy. The kings are named and depicted in accordance with specially 

dominant characters in the change- 
ful types of civilization during its 
course of development. This King 
has, like all mythical kings, a di- 
vine double-active determining 
power, but it is inspired by the 
serpent Itzils, the symbol of delu- 
sive intellectuality, the king's 
"double." And that intellectual- 
ity does the thinking. It is the 
dominant factor in the periechon 
power which characterizes, not the 
happen-to-be king, but that special 
fourth type of civilization in the 
cycle of social development. 

This telling symbol fits our times. 
Note the troubled face of Itzcoatl. 

346 




I might accomplish no more than placing a verbal puzzle before 
the mind. Yet are the causes of tides easily knowable and easily 
explained by word of mouth. These causes are of a simple, non- 
vital, three-legged, relatively working kind. Remember the tri- 
dent of Poseidos. Science, which deals in the ways of three-legged 
analogy with the relative, non-vital workings of nature, should 
have no difficulty in discerning these causes, but it has insurmount- 
able difficulties. No scientist alive will ever be able to explain the 
causes of tides truthfully. Why not? The scientifically trained 
mind works in accordance with the prosaic use of words in which 
the deadly printing press speaks at the living mind. The printing 
press and the living voice have two very different effects upon the 
mind. The voice has a little rhythm at its worst use. The print- 
ing press never has any such rhythm, even at its best modern use. 

The alphabets are so very abstract, that they who rely solely 
on their use cannot even follow the three-legged way of death. 

Li T'ieh Kuai Hsien, the least of the Eight Immortal personi- 
fications of factors in the civilizing instinct, can work his way 
through the workshop of nature by means of his tropical or flowery 
rhetoric, while the alphabetically enlightened and prosaic mind 
cannot even enter this workshop. (See Illustr. 138.) Old Li still 
has a hold on the cardinals of Spoken Thought. 

There are only three factors active in rhythmic throbbings 
and pulsations of nature's deadly sewage-workings of which the 



Illustr. 138. Li T'ieh Kuai Hsien. 

The last and the least of tne 
"Eight Immortals" who elucidated 
the workings of Death toward and 
away from the Tao or way of life. 
He personifies the K'wan trigram 
in the Pa Kua. 

This immortal old Li is reputed 
dead, but he still does the work of 
a spook in the surviving civilizing 
instinct. He has a million of de- 
generate descendants of the intel- 
lectualized kind who do ghostly 
work in civilization. Aggressive 
Sense ever ■ — Comforting Reason 
never. This Hsien walks by the 
aid of the syllogistic stick cut from 
the living tree of knowledge, but 
he is a means-providing genius, 
who makes the mortal housing fit 
the eternal character. In this ideo- 
gram, he is placed into opposition of the symbolic gourd — the long-life sus- 
taining ganglion — the gland which is the home of mental energy. 




347 



tidal movements in our oceans are an evidence. Three words 
should suffice to make these three factors known, but we have not 
the words and the factors will remain unknown, because no living- 
intellect can produce the words. 

In order to explain the causes of tides by our words, we would 
have to explain the entire workings in the eternal chain of causa- 
tion and the one law of nature which is equally applicable to life 
and death. The explanation of the causes of tides would virtually 
have to be a complete elucidation of the world-process; or at least 
of the astronomical non-vital half of this process, vitality not hav- 
ing any active hand in tides. This explanation, if given in spoken 
words, is far easier made convincingly effective than in printed 
pages. The voice naturally follows the principles of life and 
death, if it is not entirely corrupted by intellectual training. And 
in animated discussions the voice makes the opposing minds meet 
and part in assent and dissent of digesting consciousness and in 
assimilation and eliminaton of digested conscousness. Mental di- 
gestion and redigestion, under the stimulus of a rhythmic voice, 
evolves Living Truth far easier than the study of printed words. 

The study of astronomy, as it should be pursued, is the study 
of Death. The study of biology is the study of life, if properly pur- 
sued; but who pursues it properly? 

Life cannot be known in its essential workings, if death be not 
known in its workings. 

The study of biology and astronomy is but one double-study 
of nature's double-activity. The stud}- of both modern astronomy 
and biology is puerile, delusive and devoid of truthful results. And 
equally so is the study of mathematics, if applied to astronomy, or 
of chemistry, if applied to life. 

What the modern mathematicians know about integrals and 
differentials is not applicable to any changes which take place 
within the workshop of nature. 

The study of biology and astronomy, in fact the study of 



Illustration 139. The ensign of the ancient American city of Xochitzinco 
(meaning literally: "At the end of the flowery field or season" — after expul- 
sion from paradise, our theologians would put it). When civilization comes 
under the rule of "Speaking Thought," the Boy-genius, who knows not his 
origin in the Old-man-genius of "Spoken Thought" (see Illustr. 59), then 
suffers man the inflictions of unnatural ignorance by wordy 
learning acquired. The mind which judges cause and conse- 
quence, without considering the character-powers active in 
heaven and on earth, jumps at irrational, headless, character- 
less conclusions, although it may speak learnedly and even 
poetically of the ups and downs in life. Civilization pro- 
duces many learned and poetic liars, and few truth-tellers. 

34S 




nature, must be commenced by the study of language, if a truthful 
picture of fact is to be produced by the thinking mind. Logic and 
Logos are the twins in the Tai-Kih which evolve Li and Ki, — the 
knowing and doing-character and its fitting form. 

Syllogizing in dictionary terms builds up self-sufficient 
thought at the expense of mind-power, until the thinker imagines 
that he can improve the work of creation — or that the world is a 
thought-made thing. 

Character-names and indefinite hints at fact by picture and 
tropical phrase are less deceptive than grammatical sentences 
framed by positive thought out of well defined terms; for those 
pictures and phrases help the mind to digest detailed knowledge 
and put all intellectual work in a living comprehensive form. 

Having studied details and formed detailed ideas, it is neces- 
sary to study their mental digestion in order to put them into com- 
prehensive form by means of poetic cardinals of speech, whatever 
they may be. The original Bible-work was based on cardinal of 
language. The knowledge of these cardinals seems lost. I doubt 
that any living theologian has even an approximate conception of 
them. 

Remember, first of all: Vitality is a compound of cosmic con- 
tinuity and of temporality — of life-giving and death-going energy 
in the stuff of existence. Remember: The meeting and the part- 
ing in life's eternal way — the diadonic* and the synadonic counter- 
cyclings of the stuff of existence, ever moving through the world- 
building focus of character-power. Along these counter-cyclings 
moves the spirit of all songs of songs. To these counter-cyclings 
refer the variable intergrals of life and of death which formulate 
the ever whole character-power and its ever not-whole means to 
cosmic order — the Oulos and the Ouchi Oulos, speaking poeticallv, 
which produces the harmony between the mind-making and body- 
making-powers in the counter-cycling fields of the entire periphora 
as well as in the periechon of every individual digest-center, for a ll 

Stobaeus, Eglogae physicae et ethicae. „O0Vd(j) Eta? oZXa xa\ OOVt ooha 

oufipepofievov [xal] 8ia<pep6}i£vov, aovadov [xal] dipdov xal 
i£. ndvzojv 2v xal i£ kvbs ndvra" 

The legomenon of Herakleitos, formulating the Logic of Life, carries with 
it the ancient Chinese odour of integral and differential causation. 

"Unite (rationally) the continuously working character-power (whole) 
and the temporarily working sense-power (not-whole) — that which carries to- 
gether and that which carries apart, — the harmony within and without, — and 
out of all one, out of one all." 

The words "diadonic and synadonic" refer to the polar adjustment, with- 
in and without the crossing-point and its periechon. This adjustment is the 
integral cause of all cosmic order, formulated in Fu hsi's Kua. 

349 



the stuff of existence undergoes individual to-order-setting by the 
focus of character-energy in both the procedures of life and of 
death. 

In the biological aspect of life the poetic Oulos is now called 
nucleolus and the Ouchi Oulos is known as centrosome. The nu- 
cleolus comes from and draws upon the mind-making continuity 
of life. The centrosome comes from and feeds upon the body- 
making fields, whose work gives temporary vestment to the eternal 
mind-making vitality. The outwardness of life's procedures are 
represented in the biological illustrations produced in this volume. 
The inwardness of these same procedures appears as the subject 
in the sacred poetry of antiquity, but not in Homeric epics. 

In the physiological aspect of the process of existence the two 
counter-active and interactive integrals, — the whole and the not- 
whole — the "eternal continuity" of cosmic order and the "timely" 
form must be understood as underlying all metamorphoses in na- 
ture, all phaenomena of life and death, all electromagnetic phaeno- 
mena, the making of fire and of water, dry or wet matter, ice, min- 
erals, vitality, mind-power, thought-power, etc., etc. 

As the digest-centers come together in the cell-family of life, so 
do the ferment-centers come together in solar and planetary aggre- 
gations in nature's non-vital work. To illustrate: A number of elec- 
trons fly together about a focus for a moment to form what modern 
scientists misname an "atom"; this coming together strengthens 
the focus by putting part of the electrons' energy into the aggregat- 
ing focus and allowing the remaining part to- fly apart as negative 
electricity. (See Illustr. 41.) As with electricity, so with magne- 
tism, light, heat, fire, life, mind, thought, and every visible or in- 
visible product in nature ; the meeting and the parting of the two 
double-active factors in character-focalization produce the one and 
all or everything in life and death. The principle of procedure is 
always and everywhere the same ; the continuity-power meets the 
not-continuous, timely and alternating vestment-power in the 
crossing-point or to-order-setting focus. The integral powers by 
self-division, meet the differential forces to make one harmonious 
whole and to part as lateral strainings in digestion as well as in 
world-wide fermentation. 

The two united tad-poles in the Chinese Tai-kih part to send 
Li upward and Ki downward. Li and Ki meet again in the return 
cycle to part again, ever onward, upward and downward — Lao and 
Tzu. The whole lines and the not-whole lines in the Pa Kua (see 
Illustr. 118) illustrate the variable integrals of life and of death in 
the whole process of existence. The counter-cyclings of the lines 
produce the individual Trigrams, and these trigrams show the 
changeful inwardness in the status of character-power, in all fer- 

350 



merit and digest-centers, in all the phases of the world-process — in 
the physical, the mental and the intellectual phases of the process 
— in life and death, in nature as well as in nation and civilization. 

The Tchy, surrounding the Kua, shows the outer-cyclings of 
the periechon in its interaction with and counteraction upon inner 
character-powers, out of the central Tai-kih evolved. The conti- 
nuity of Native Reason characterizes the world-wide field of vital- 
ity. It divides itself at all times in the counter-cyclings of the two 
pairs of fields in the periphora to give itself temporary vestment in 
inner and outer sense. The vestment divides itself to advance 
partly into the undivided part of Native Reason and partly to 
retreat deathward. The work of the vestment-making centrosome 
nourishes the nucleolus of Native Reason, as Native Reason in that 
nucleolus nourishes inner and outer sense, in part. And this mutual 
nourishing is the reciprocal work of life — it follows reciprocal 
principles, but it is accompanied by relative work, by death-going 
work which proceeds on relative principles. 

The entire work of nature in life and death is one of ryhthmic 
harmony, within and without, but harmony implies discordant ele- 
ments. The Pa-Kua represents the inner harmony and the Tchy, 
the outer influences upon it. The union of the two makes the Fact 
— the Sphaeros. 

Language, used so as to tell the truth about nature, must ad- 
just itself to both, the harmony within and without; it must be 
rhythmic, poetic as were all sacred writings, if it aims to deal with 
the inwardness of causation. Prosaic language cannot be brought 
into truthful harmony with nature's inner workings. The prosaic 
rendering of the Bible-work is not truthful. 

The study of psychology is one of rhythmic harmony and must 
adhere to rhythmic forms of speech. Psychological work, like that 
of Homer or of the Vedas, cannot be given in its original meaning 
by prosy translations or by mere rhyme-writing. 

A thousand volumes of prosaic Upanishads would not make 
one original volume of the Vedas. 

All prosy explanations are delusive when there is no poetic and 
comprehensive digest-power of mind. The prosy, mechanically 
thinking mind can only do mechanical work; it cannot do vital 
work. 

The modern intellect sneers at the absurdity of belief in an 
absentee god and at other visions of mechanically minded theolo- 
gians. Yet every scientist talks of absentee forces and of things 
which act at a distance ; but such things exist nowhere in the world- 
process. Nothing in nature acts at a distance. Everything acts 
through intervening fields. 

The law of universal gravitation is not a fact; it is an idea, — a 

351 



make-believe. The sun does not attract the earth, the earth does 
not attract the sun any more than it repulses it. The counter- 
active forces work in approximate but changeful balance — in har- 
mony we should say. And they do so act through the fields in the 
periphora, only. The sunshine affects the earth when it gets here 
— not at a distance — nor does gravitation, or any other verbally 
represented force ever act at a distance. Gravitation is only an 
evidence of sympheromenal activity. So is magnetism. Electricity 
is the reverse. It is a manifestation of diapheromenal preponder- 
ance over sympheromenal force, and this manifestation is as much 
the result of outer conditions as of inner activity. 

The application of mathematics to astronomical phaenomena 
is often absurd. It is always absurd, when it aims to connect 
causes with phaenomena. It is a misapplication of inductive and 
deductive thinking. 

Gravitation is no cause; it is an outer aspect or conception and 
misconception of inner, scientifically unknown causes. 

That which makes the earth turn on its axis is sympherome- 
nal force, acting preponderating!}- as a mobile force in the within 
of every particle of the earth's body and under outer conditions in 
the rotating fields of the periphora. Xo distant force turns the 
earth of any planets, nor anything else in the world. Centrifugal 
and centripetal forces do not keep the stars in their working mo- 
tion. Both these forces are only phaenomenal evidences of the 
scientifically unknown elementary and universally individual coun- 
ter-forces — diapheromenal-sympheromenal counter-forces. 

The counterforces are always and everywhere subject to the 
all to-order-setting character-power in the world-wide fields of sub- 
stantial and conscious energy. The counter-cyclings of the- two all 
penetrating fields about the world-axis make the individual axis 
of all atomic radio-activity conform to universal order. 

Axial activity, working within all ferment and digest-centers 
and about their housings, produces all motion in nature. 

All things alive or dead act through the crossing-point of their 
two axes, within, and by interaction of their housings, without, — 
that is, under conditions of the without. 

To speak of inner causes without considering outer conditions 
is analytic work of thought, which never leads to objective Fact- 
knowing, but only to visionary knowledge, — to forming incoherent 
conglomerates of fixed ideas, too often called laws of nature. 

It is absurd to imagine that the process of nature can be truly 
represented by mathematics. 

It is absurd to imagine that individual life or vitality in gen- 
eral can be truly represented by chemical ideas. 

It is absurd to consider the digestion process a chemical pro- 

352 



cess. Life, mind, and thought have nothing to do with chemistry. 

Nature is not a chemist, nor a mathematician. Certain analy- 
tically and often artificially developed faculties of thought make 
the chemist and the mathematician. 

It is absurd to imagine that chemists or mathematicians can 
ever fairly represent the world-process. They think only about 
details, without knowledge of active principles and without crite- 
rium of certitude. 

He who wants to understand the workings of nature, must 
study the workings of character-energy in ferment- and digest- 
centers. 

It is absurd to assume that the tides are moved by either the 
distant sun or moon. They move by interaction and counteraction 
of atomic character-power, changefully active and passive within 
the moving waters and the periphora. Tropically speaking, we 
may say the sun moves the tides, because its substance is repre- 
sented in the periphora, but actually the body of the sun is a very 
distant factor. Only immediate contact produces immediate ef- 
fects, and it always does it by inner focalization of counter-cycling 
forces in their connection with outer conditions and under control 
of cosmic to-order-setting character-powers in the worldwide 
fields. 

Science knows no causes. It knows the phaenomenal or acci- 
dental phase of causation in the outer interaction of things; it 
knows outer aspects of causes and it knows conceptions and mis- 
conceptions of so-called secondary causes. 

He who does not know mind-power, as it is in itself, and in 
its inner and outer workings, does not know matter as it should 
be known, for both mind and matter owe their widely varying 
characters and forms to the same universally and individuallv 
active causes. 

The scientific eye, looking through the telescope sees moun- 
tains on the moon. The scientific mind connects that sight with 
its idea of fire and inductively jumps at the further idea of cause. 
It imagines that these mountains on the moon are of fiery origin, 
that they are extinct volcanoes. This imagining is a typical speci- 
men of scientific induction or so-called logic. It takes the mind as 
far from the truth as the thinking of error can take it. The moun- 
tains on the moon are products of water-formation — exygransis. 
They are geysers ; and geysers are products of sympheromenal 
preponderance which makes for solidification and not of diaphero- 
menal preponderance, which, like fire, makes for rarefaction of 
matter. 

The moon has no perceptible atmosphere, because the diaphe- 
romenal force, productive of fire and of atmosphere — under condi- 



35! 



tions — is as yet too subservient to the sympheromenal force. Some 
millions of years from now the moon will have a perceptible atmos- 
phere, but human life will probably not be here to see it. 

Absurd is the scientific idea that planetoids or planets are 
products of collections from fiery remnants of something. Nature 
produces nothing by mere accidents. All accidental occurrences 
have their connection with inner character-powers. 
THE CAUSES OF EARTHQUAKES 

Earthquakes may be called accidental phaenomena, but the 
accidental causes stand connected with the regular workings of 
inner atomic causations. The field of substantial energy penetrates 
the body of the earth at all times, and it causes certain ferment- 
changes in the atomic character-forces of the matter which forms 
the various mineral stratifications. These changes are always 
changes of predominance and subservience in the balance of sym- 
pheromenal-diapheromenal forces ; they make simultaneously for 
rarefaction and solidification by reason of atomic self-division, in 
varied degreees or in part. This rarefaction lifts or shoves the 
mountains up high into the sky while the simultaneous solidifica- 
tion may cause the surface of the earth to sink slightly here or 
there. The much of mountain-making on earth at this stage of 
its development causes the inclined stratas in the earth's body to 
slide over each other; and the unevenness in the sliding strata 
causes the earth to quake. 

The whole process of death in nature is one of pyknoses and 
manosis; i. e., of knitting - the dry-hot diapheromenon into the cold- 
wet sympheromenal solidity and of rerefying the cold-wet solidity 
toward dry-hot diffusion. 

Radio-active character-energy does the work of death, just 
as similar but conscious character-power does the work of -life. 
The work is always done in the four ways of polarity, for both the 
character energy of death and the character-power of life have 
their origin in the biaxial radio activity of the stuff of existence. 

Solidification in nature's sewerage work is of two kinds, and so 
is the rarefaction which causes the stratifications of earthly matter 
to heave and quake. We may therefore speak of two kinds of earth- 
quakes. The difference between these two kinds of earthquakes 
originates in the different predominance of the polar workings 
within and about radio-active energy. The rarefying, fire-work- 
ing tendencies, incarcerated in the knittings of earthy matter, 
metabole into dominant capacities which make for expansion and 
slowly but surely for actual combustion. These metabolings pro- 
duce the phaenomenal heavings of the earth or the so far sci- 
entifically unnoticed lifting of mountains into the air. This ex- 
panding, heaving and lifting manifests itself usually in "sweating 



354 



rock" and occasional earthquakes, but sometimes also in outbreaks 
of volcanic activity. All these phaenomena are caused by the 
polar metabolings of diapheromenal energy into dominance over 
its sympheromenal counterpart which bound it in. 

Both the water-working as well as the fire-working metabo- 
lings in diapheromenal sympheromenal energies may cause earth- 
quakes, for both may make for rarefaction of character-energy 
and corresponding phaenomenal expansion of matter. Exygransis 
as well as analepsis rarefy energy in either dominant or subservi- 
ent ways; the former causes the subservient expansions of matter, 
notable in the oozing of water from the solidly knitted housings 
which appear as mineral matter, while the latter causes dry-hot 
diapheromenal energy to break through its housings as heat or 
fire. Rocks will sweat out water. Stone coal, as well as other 
minerals, will burn. Directly, all minerals are of watery origin, 
but indirectly all are also of fiery origin, and all return to this origin 
in the cyclic workings of character-energy ; for this energy works 
life's offal from water to fire, from fire to water, to maintain the 
order of life. 

The sliding strata are, of course, only incidents to the quak- 
ing and shaking of the earth. The integral cause of earthquakes, 
as of any other phaenomenon is always the metaboling in the 
duality of atomic character-energy which makes for changes in 
states of material aggregations. The differential or respondent 
cause is always a measured restitution of form. 

The material of which the body of the earth is composed un- 
dergoes atomic changes, to which Clemens of Alexandria in Stro- 
mata (Pott. p. 771) referred by the words diacheetai and metreetai, 
i. e., the egestions of self-dividing atomic energy which propagate 
phaenomenal forms are measured and compensated for by inges- 
tions so as to restore the expense of active energy and maintain its 
workings within its specially fitted housings. Atomic character- 
energy may divide the waters of the ocean into sun-ascending 
vapors and earthy solidification, yet the ocean remains. 

Character-energy in life as in death maintains itself by self- 
dividing and loosening out something from itself and by taking 
and binding in something else from the constant "rhoe and apo- 
rhoe"* or influx and efflux of substantial or conscious energy, which 

The transformation of matter into mind or mind into matter, or of life in 
death or death into life, or of water into fire or of fire intc water is necessarily 
presented in one of three ways, just as the thinking mind happens to be (nulli- 
fied to take hold of one or the other among the three strands in the chain of 
causation. Schools of thought, which consider natural causation, divide them- 
selves fundamentally into three kinds; the dogmatic, the emperic, and the 
methodic. The former two hold only to one of the three strands in the chain 
of causation, while the latter, which attempts to unite all three si rands, holds 
to some Triune world-law in the three processes, as for instance did the earlier 

355 



cycles in world-wide ways through all individual character-energies 
and brings their individual activity into the integral order of univer- 
sal world-building. 

As the waters of the ocean pulsate in tidal movements by 
reason of measured and measuring changes in cyclic ingestions- 
and egestions of substance by atomic energy in nature's way of 
working dead matter, so also undergoes the matter in the body of 
the earth simliar changes for the same reason. When these changes 
make for rarefaction of matter, predominantly, then they cause 
the crust of the earth to rise skyward as mountains, unnoticed 
fathers of the Christian church, the early Taoists, the Shintoists, the Brah- 
mins, etc: 

The modern mind, when scientifically trained, bases all its knowledge of 
causation on sensations, on outer observations and experiences, and it calls 
itself emperic. The mind of Herakleitqs viewed causation from the point of 
self-consciousness and it held dogmatically to the to-order-setting power in the 
process of nature, — the logos dioikon, from the intellectual point of view. 

Herakleitos was a pure, unadulterated dogmatist. Those Herakleiteans, 
who added the periechon idea to the logos, worked toward methodism. The 
early fathers of the Christian church, who spoke of trinity in the hermeneutic 
type of language and who formulated the legends of Evangelists and Apostles 
were purely methodic ; they held to the absoluteness of character-power, 
physical, mental and intellectual. That, surely, is taking the true hold of caus- 
ation. Unfortunately, platonic and other vision-born ideas soon corrupted the 
fundamental bearings of the Christian church, just as stoic ideas had cor- 
rupted the pure dogmatism of Herakleitos. It is difficult to hold the mind to 
the true hypomenon, by terminological language. The wordy symbol is too 
easily mistaken for the "Living Truth" toward which it makes only a sug- 
gestion. 

The outwardness of fact is always being placed in evidence by sensations 
and by every-day language. The inwardness of causation is hidden to the 
specially sensible view-point. 

Without a truly dogmatic, self-conscious insight into the workshop of 
nature there can be no true empericism. Without a true union of both true 
dogmatism and true empericism there can be no true methodism, if I may so 
call the orthodox church endeavor. By the words ' ' true methodism " I do not 
refer to the denominational methodism, nor to any wordwise, definition-talking, 
heretic-hunting branch of the modern heterodoxy, but I refer to the old-time 
methodic school, which held that the inwardness and outwardness must be uni- 
fied in truth and verity, in thought and act, and must be brought into accord 
with the all-governing principles of life and death ; — and damn the hidebound 
definitions of any and all alleged scholarships. 

Character is the power which does the world-building and which makes 
life "go right," not words in Greek or Sanscrit, nor Logos or Oum or Verbum 
or Houover-t— nor any ideas of chemical or electrical elements. In order to 
throw various intellectual lights on the transformation of matter and mind by 
the character-energy in fermentation and digestion — lights which the modern 
chemist cannot see — I reproduce some more or less meritorious quotations. 

Clemens Alexandrinus in Stromata refers to a frequently and variously 
quoted fragment from the works of Herakleitos, which I reproduce below, as it 
may throw some light on the changeful interaction of lire, air, Mater and earth 
and their conversion into each other which is here under consideration. 

Clemens inclines to Christianize the ideas of Herakleitos, aud lie does 

356 



perhaps, or accompanied by more or less shaking and quaking at 
times. But when these changes in material aggregations make 
predominantly for greater solidification, then they cause the crust 
of the earth to sink. This sinking is a minor and rather rare phaeno- 
menon. The earth, at this stage of its development, is mainly still 
a water-worker, which does more solidifying than rarefying of 
matter. By the principal solidifying work of the character-centers 
active in earthy matter, our terrestrial globe grows larger year by 
year. By the minor rarefying work of character-centers in earthy 
matter, the crust of the earth is being shoved, as mountains, into 

somewhat pervert the obscurity of their original intent. 

Herakleitos always connected physical facts with intellectual workings 
without explaining the connection between thought and thing, and without 
making any definite distinction between the objective and subjective meaning 
of words. These withouts make his expressions not only obscure, but they 
make verbatim translations impossible, or at least untrue to the original mean- 
ing and intent. The below recitation is so replete with words having objective 
meanings of world-wide range that it is impossible by means of our subjec- 
tively defined terms of limited meanings to render a verbatim translation true 
to the original idea. 

Herakleitos was the only true dogmatist of our race. He is a class by 
himself. He reasons into Depth. The spirit of his words is obscure to all 
other thinkers of antiquity, as well as to all modern thinkers, for all ignored 
Depth : all aim to reason either into Height or Extent. 

No modern scholar can restore the original meaning of the vocabulary of 
Herakleitos. The Herakleiteans, who took hold of his thought and amplified 
them, also changed them. They tried to build into Height. The stoics, who 
took hold of the Herakleitean dogmas, elaborated them emperically into 
Extent. 

"Whenever Clemens comments on Herakleitos or even quotes his words 
only, he introduces his own conceptions into his quotations and comments. In 
trying to work from his Height into the Depth which he cannot clearly see, 
he enters into the uncertain realm of beliefs and he does not reach the certainty 
of Herakleitean Depth. The very words of Herakleitos assume a different 
meaning in the quotation of Clemens. Such words as pyr (fire), pyr aeizoon 
(ever living glow of vitality), Logos (the to-order-setting power in the world- 
process), diacheetai and metreetai (self-dividing with changeful but measuring 
regularity), rhoe or aporhoe (ingestion and egestion of radio-activity), etc., 
etc., all assume different meanings by the quoting and commenting mind. 

The Greek had no standard dictionaries to focalize the meaning of words 
either in Depth or Height. They used words loosely in go-as-you-please ways 
excepting when thinking into Extent and about conditions or categories, when 
they used them with conventional precision, but in ways only relatively true, 
just as do our men of learning. The Greek thinkers focalized the meanings of 
words only with much uncertainty. The modern thinkers can not focalize them 
at all. Kyriology has been a long time dead, therefore has confusion of ideas 
reigned in civilization. No man of learning can focalize his ideas in the Gist of 
Causation. No one even knows enough to realize that knowing and doing must 
be focalized in that determining will, which holds to the "Go-right" or Logos 
dioikon, in order to do the right thing at the right time. Therefore should no 
man be proud of his learning. Confusion of ideas reigns, because the same 
words convey different meanings to different minds. 

No scholar makes any attempt at objective unification of ideas. 

357 



the sky. The solidifying is the immediate result of regular cy- 
clic predominance in integral causation, which for the present 
makes the body of the earth grow unobservedly, while the rare- 
fying is the result of subservient tendencies and their irregular, 
rising into dominant capacities, productive of exceptional phaeno- 
mena which the mind, working toward outwardness, more readily 
observes. The occasional and irregular blazings of a volcano 
impress the senses more forcibly than does the regular growth of 
the earthy body by conversion of watery matter into mineral de- 
posits. 

The solidifying of matter binds in tendencies to making of 

I attach a glossary to the end of this volume to give the objective mean- 
ings of words, which can serve to focalize ideas in character-power so as to dis- 
tinguish it from transfusion of form caused by character-power. The following 
quotation of Clemens refers to the transformation of the stuff of existence by 
to-order-setting character-power. The meaning of the quotation is simply the 
assertion that the stuff of existence when in fiery condition, passes through con- 
ditions of air into those of water and earthy solidity, forth and back, by virtue 
of to-order-setting power going into all that is contained in earth and encom- 
passed by the heavens. 

Clemens quotes and comments as follows, partly in his own words : >■>"■ ° a ~ 
fiov rbv auruv andvrojv ours, xtq Geajv, oozt dvBpwncuv 
enocrjaew dXX lyv xal ecrcv xal iarat nop decXwov, unru- 
/msvov fiirpa xal dnoofisvvuixevov fiezpa ')" Zti 8s xal ytwyzbv 
xai (p&oiprbv aoruv shai i8oyp.dTiCsv, fiyvust rh imy>sp6p.£va' „IIopbs 
rpor.al npiuTov Bdlaaaa' Ba^doarj? 8b rb fibv rjjxtoo yrj, 
to 8k rjp.100 npqGTrjp" Suvdp.se yap Xsyst' 8n nop bnb zoo 8ioc- 
xouvtos Xoyoo xal 6sou to. ao/xnavra 8c' dspog rpdnerae ete bypbv, 
rb w? anip/xa ttj? 8caxo<rp.rj(rsw? , o xaXst BdXaaaav ix 8£ toutoo 
au&i$- ycvszac yrj xal oupavbg xal to. ip.nspcs%6p.sw 

"I use my own words to convey the original meaning of the quotation to 
the reader, who has become acquainted with my way of putting the subject. 
I am not claiming my words to be a scholarly translation, but just means of 
conveying the essential meaning, as well as I can do it by holding to the 
prolixity of the original. 

"Cosmos, or the orderly workings of life and death in nature — the one 
(process) out of all individual processes composed (one in its inward radio- 
active workings according to either Chinese or Ephesian monism), has not 
been made by any Gods or men (both being only living factors in the process) ; 
but it was and is and always will be one of more or less vital and conscious- 
radio-activity (pyr aeizoon) going into the glow of life and out of it in duly 
measured way; but yet he ( Herald eitos) considered the world as one of gen- 
eration and decay as indicated by the following : The fiery condition of matter 
(pyros) changes into earthy moisture and into ocean (thalassa), the ocean div- 
ides itself again to go half or partly in fiery rarefaction (prester, the field of 
substantial energy) and half or partly into earthy solidification. The energies 
(dynamei) or tendency to and capacity of this division into fiery diffusion and 
earthy solidity, he (Herakleitos) thinks is the result of the fact that the fiery 

358 



fire. These tendencies, rendered subservient by binding in, meta- 
bole into dominant capacities to loosen out sometimes, here or 
there, now and then. Heat will heave. Combustible material will 
go into spontaneous combustion under conditions. There is a 
kind of analepsis to all knittings of matter, a return in the metabol- 
ings of character-energy from the watery and solid grave in the 
earth toward fiery diffusions, and through the way of life into the 
world-wide field of vitality. 

Earthquakes have their origin in analepsis, usually produc- 
tive of water from mineral, but sometimes productive of volcanic 
action. 

radio-active nature of things (pyx) is governed by logos or god (by the world- 
wide fields of substantial and conscious energy "acting out" the world-law 
or to-order-setting principles), moving the glow of living energy through the 
air into moisture, converting it (the union of heat and moisture), into a seed 
to world-building, which he (Herakleitos) calls the ocean (Thalassa). 

If Herakleitos called Thallasa such a seed, he probably considered earthy 
sewage as a factor in the process of giving form to life. Many records show 
that noted thinkers of that age considered the ocean as the counterpart of the 
sky. From the sky, they held, comes the mind-making nourishment, from the 
ocean, the body-making nourishment, indirectly, of course. 

"This ocean-sewage (thalassa) changes into both solid earth and the dif- 
fused matter in the sky (ouranos) and into that which it encompasses. 

In the foregoing quotation Clemens makes Herakleitos name the ocean as 
cosmic seed, but Herakleitos himself named the etheral body as the seed of 
all generation. "Aetherion soma sperma tes ton pantos genesios. " (Please 
pardon the use of Latin letters in Greek words. The printer has no Greek 
type on his linotype machine.) 

Bearing on the same subject, Plutarch has preserved us an interesting 
passage from the third book of Chrysippos "About Nature," in which the 
process of nature and the metamorphoses of fire and water are explained from 
the stoic viewpoint, which of course is largely subjective. Chrysippos was, no 
doubt, a superficial and word-deluded thinker, but he had sense enough to 
catch hold of some statements of fact, upon which he built his stoical system 
of delusive philosophy. The fact that he was a simple minded subjective 
thinker makes his simple words easily intelligible to the subjectively thinking 
minds of our age. The passage reads: 

The passage from Plutarch's de Stoic. Repugn, reads: „Ady£C yb.p iv Tat 

TpcTojireplpuosoj?' „„II8k nop b$ psTaftoAy daze TocauTy 8:' dipo? 
$!<; udojp rpiiie-ar xax toutou, yr]<; b<ptazap.£vrj^, dyp dva&u- 
fitarac- Xenzuvophoo 8k too dipos, 6 aldyp nspce^ezac xuxAuy o't 
8' doTipeq ix BaXdaarj<; p.£Ta too r,Aiou dvdnTovTat" 

Verbally translated it means that the metamorphoses of fire is as follows : 
It changes by passing through air into water, which makes earthy deposits 
and (again partly) evaporates into air, (and by thus) rarefying itself it forms 
the surrounding ether. The stars and the sun are out of the ocean ignited. 

For a schoolboy's mind, this explanation of the workings of fire and 
water in the process of nature may suffice. Chrysippos did not know that 
character-energy, working in accordance with universal law, is the controlling 
factor in the transformation of the phaenomena of fire and water. In order to 
lead the mind from the simple subjective surface aspect of fact into the objec- 
tive character-aspect, the sentence might, for the sake of clearness, be slightly 

35& 



Both fire and water are made at the same time in the bowels 
of the earth, by penetration of substantial energy. Fire and water 
are made of the same stuff of existence; they are products of 
changes in either diapheromenal or sympheromenal preponder- 
ance at opposite poles of atomic polarity and consequent division 
of substance and matter. The inner atomic activity, changing by 
contact with the penetrating field of substantial energy, divides 
the solid matter, in which it is vested, into something more solid 
and something less solid. The less solid, under changeful polar 
activity and under some conditions, appears as water; under other 
conditions as fire. 

amplified and rendered as follows-. 

The fire-working character-energy in solar substance metamorphoses 
gradually downward, step by step, in its interaction with the character-energy 
in the moist air, and so metamorphosing it goes partly into water-working 
energy. The character-energy of the water divides itself into solid matter and 
vapour, i. e., it metaboles, in part, returning upward, into ether (substantial 
energy) . The stars and the sun are ignited by the character-energy emanating 
from the ocean, or from water-working energy egested by earth and planets 
in general. 

Greeks, like Chrysippos the Stoic, conceived the wet-cold ocean to be the 
counterpart of the dry-hot sky, and a's similarly boundless, much as the 
Brahmins conceived their "shoreless deep." Chrysippos' ideas of material 
metamorphoses from fire to water, from water to "aether" (the word aether 
being a contraction of the words aei theios), may be considered true in a way, 
but if so considered we must remember that all this metamorphosis is caused 
by an all-pervading to-order-setting power in accordance with the world-law, 
which Herakleitos, speaking from his intellectual view-point, called logos, 
dioikon or theios logos, and which is in fact the world-wide field of substantial 
and conscious energy. 

Cicero,* talking after the manner of the Stoics, describes the ups and 
downs (sursum deorsum) in the metamorphoses of the stuff of existence as a 
continuous double procedure from terra firma into water, from water kito air, 
from air into ether, and back from ether into air, from air into water and from 
water into terra firma. Cicero does not mention fire at all in his passage ; he 
seems to consider ether and fire identical, and he does not know that all this 
metamorphoses proceeds cross-wise the Way of life, and under the control of 
to-order-setting energy in world-wide fields. I mention his slip-shod state- 
ment only because it is easily intelligible and may furnish a hint to first en- 
deavors of objevtive thinking, needed to understand the subject of transform- 
ation of matter, by character-energy in fermentation and digestion. 

Cicero, De natura Deorum : „Et cam quatuor suit genera cor- 

porum, vicissitudine eorum mundi continuata natura est. Nam ex 
terra aqua; ex aqua oritur aer; ex aere aether: deinde retror- 
sum vicissim ex aether e aer; ex aere aqua; ex aqua terra m- 
fima. Sic naturis his, ex quibus omnia constant, sursum deorsum, 
ultro citroque commeantibus, mundi partium conjunctio con 

tinetur" 

Cicero of old, like our up-to-date scientists, had faith in the truthfulness 
of his wordy misconception of fact. Like the single-track thinkers of our day, 
he could not understand the double-active workings of nature, nor the fact 

360 



Planetary water and solar fire are conditions very unlike each 
other in the stuff of existence, yet do both originate in one-sided- 
ness of double-active self-dividing ferment-centers, under control 
of the same field of world-wide substantial energy. The rain-water 
falling to the earth in a thunderstorm and the mineral water well- 
ing out of the ground are made in much the same way, but by differ- 
ent initiatives in double-active causation. Mineral water is made 
by integral and regular initiative of the radio-active focus. Rain- 
water is made by differential and irregular initiative in some peri- 
echon power surrounding the radio-active focus. 

As with water, so with fire — it is always a product of radio- 
active changes brought about either from within the focus by pene- 
tration of undercurrent or from without the focus by the conditions 
of its housings. 

All the different phaenomenal effects which the superficially 
thinking mind is apt to consider elements of existence, such as fire, 
water, earth or air or chemicals and metal, are only different con- 
ditions in the stuff of existence, and the periechon-faculties of spe- 
cial selise have a peculiar way of noting and dwelling on conditional 
differences. But the periechon's special way of knowing stands 
naturally connected with the focus of intuitive knowing powers, 
and this connection makes it possible to reduce the widely varying 
conditional differences to their less variable integral causes. The 
modern mind , however, does not study the reduction of conditional 
or apparent differences from the viewpoint of integral causation. 
It merely classifies conditions and appearances in accordance with 
outer similitude, and it ignores integral causation. 

Changes in atomic polarity always make four different pro- 
ducts at one time ; fiery or watery or other phaenomenal products 
are only one kind, the ashes of fire-making, or the solid deposits of 
water-making within the earth is the other, second kind. The third 
and fourth kinds are certain changes in the character-powers of 
the penetrating undercurrents and in those of the penetrated mat- 
ter. This penetrating energy goes in with one kind of double- 
active character; it comes out with another kind of double-active 
character; although it be an apparent case of catalyse, it never is 
such ; it goes in as little more than the changed energy of solar 

that the perceptible changes in all forms of existence stand at all times connect- 
ed with comparatively changeless, imperceptible character-powers in the chain 
of natural causation. The reflectively thinking mind, which studies phaenome- 
nal changes in connection with categorical ideas, cannot comprehend the nat- 
ural connection between the incessant transfusion of perceptible forms and the 
comparative stability of imperceptible character-power. Yet is the fact of this 
connection in daily evidence. The individuals of all species shuffle off their 
mental forms continuously, yet their character-power continues to live in the 
species. The waters of the ocean evaporate daily into saltless fumes, travel- 
ing sunward largely, returning only partly as rain, yet the ocean retains its 
salty character ; it does not grow more salty. 

361 



light-heat field; it comes out as the electromagnetic periechon of 
the earthy fermentation process, surrounding our globe. 
THE ROCK STRATIFICATION IN THE EARTH 

The rock stratifications in the earth are produced by remnants 
from the changeful types of life, which have existed at certain 
epochs about the earth. The epochs depend largely on the changes 
of perihelion and aphelion. 

There is no fiery core within the earth. The entire earth is a 
product of water or sedementary formation, all coming from offal 
of former life, through and through the earthy body. 

Science sees that the rock-stratifications of the earth are of 
watery origin, but it sees the fact with the eye that has not within 
itself the fundamental principal of understanding, as Herakleitos 
put it. The scientific eye is made to stand apart from the focus of 
the immediate knowing powers of mind and life, because the scien- 
tific head fondles some categorical idea of elementary fire. In or- 
der to favor this idea it ignores the direct connection between the 
periechon of special senses and the focus of life and knowledge and 
it connects its periechon perceptions with its categorical fire idea. 
Although water is predominating in planetary workings, science 
asserts fire has made the earth. This is about as near as scientific 
deductions and inductions bring the mind to knowing natural 
causes. Let us remember the expression of Herakleitos, that the 
senses in their natural way of working have within themselves the 
fundamental principles of knowing and doing, and of distinguish- 
ing self and not-self. 

Modern science in its speculations and ideas about natural 
causation is not a bit nearer the truth than is modern theology. 
Science is in fashion, and theology is out of fashion. Therefore are 
these two branches of learning held in different esteem, generally. 

The modern theologian cannot read his text-book of faith un- 
derstandingly ; the modern scientist cannot read the phaenomenal 
changes in nature understandingly. Both types of intellect have 
neither bearings nor footings in the natural consciousness of caus- 
ation. Yet this age imagines it is more enlightened than anv pre- 
vious age. It imagines this, because it has learned to use non-vital 
forces in mechanical ways, as a result of experimenting, mainly, — 
not of reasoning surefootedly from cause to consequence. 

The microscope and the telescope have come to extend the 
work of the eye and of the senses in general, but not the work of 
reason. The senses, with all auxiliaries, such as telescope and mi- 
croscope, furnish only evidences of nature's work, but no know- 
ledge of inner causation. That knowledge can only be obtained by 
reduction of sensations to their origin in vitality. 

Almost all deductions or inductions which the modern mind 
draws from evidences are delusive and false. Deductive and in- 
ductive thinking is not reasoning "after the manner of nature," 

362 



from cause to consequence, according to principles of life and death. 

Never will the human mind he able to improve itself, if il doc-, 
not study the connection betweeen various characters and forms 
of types in language and of I hose in consciousness. Never will 
man improve his social conditions and establish enduring forms of 
civilization, if he does not solve all the problems of life. Chief among 
these problems is the educational work of language in both the 
masculine and feminine branches of mind-power. Between these 
two branches grows the ability to use means to ends in vitally true 
ways. 

The masculine mind is unduly one-sided and superficial in all 
its judgments and hence incompetent to do truly adjudicative, to- 
order-setting work in accordance with the principles of life and 
death. 

Man's mind, working by itself, will never come to know the 
truth, and it will never solve the problem of life. 

The masculine mind has worked for 6,000 years in vain, and 
it will work so to the end of its time, if its one-sidedness is not 
properly complemented by the feminine mind. 

Masculine science and feminine art should go hand in hand as 
educators. Masculine art can never come to represent the inward- 
ness of fact, while it works prosaically. A prosaic age is a dying age. 
Sense dies. The reason of living moves on forever. Remember the 
myths of Isis and Osiris. Remember the feminine mind has a hold 
on the continuity-work of nature which the masculine intellect does 
not share equally. 

Illustration of an Egyptian triad : Isis, Osiris 
and Horus, personifying the three strands in 
the chain of natural causation. The two later- 
als and the adjudicative, organizing, to-order- 
setting middle. Osiris, the to-order-setting or- 
ganizer in the work of civilization, figures here 
much as does the now unspoken "Logos" or 
"Word" in other cults, namely as "acting out" 
the world-law in dead silence. He appears here 
in his mummified Form, that is, existing only in 
the civilizing instinct, as the Old-man genius, 
sitting on a column which by mistake has been 
set, wrong end of in the monument from which 
this protograph is taken. 

Isis and her son Horus appear as lateral 
factors in the work of to-order-setting; crossing 

and recrossing the way of life. The heads and headgears depict the special 

consciousness of their determining power. 

"We step to the right, we step to the left, but we keep in flic middle of 

the road." 

Masculine and feminine side-steps are lateral factors in the order of 

nature. Side-steps are not necessarily fatal; they become fatal only if they 

do not find readjustment and readjudication, if they go off in lau^enls as do 

the ideas of alleged emperical science and of heterodox theology, which going 

off into verbal tangents destroys the work of civilization. 




363 



THE CAUSES OF TIDES 

If Herakleitos, himself, did say the sun is the cause of tides, 
he made a slim and dim hint at fact. He cut short a long subject, 
the intelligible explanation of which would certainly have present- 
ed difficulties to him. 

The distant sun, like the moon, does stand as self-evident 
proof of an alibi, when scientifically accused oi moving the oceans 
on the earth; but Herakleitos did not speak scientifically in hide- 
bound ideas ; he spoke in hints at fact, and he understood the under- 
currents in natural causation, therefore may it be well to heed any 
of his statements. 

What has the distant sun to do with tides ? It is a direct and 
indirect factor in the movements of tides — it has something to do 
with everything that takes place within the solar system. The why 
and how of this assertion remains to be explained. I will not at- 
tempt to do it thoroughly. The subject is not of sufficient import- 
ance to call for much attention. I have repeatedly explained the 
workings of all the factors connected with the subject. 

Solar substance reaches the cess-pool of the earth — the ocean 
— and becomes directly and indirectly one of three dominant fac- 
tors in the movements of tides. 

The light-heat substance of the sun is brought to the earth 
by the circlings of the field of substantial energy and by those of 
its various solar-planetary factors; it could not reach here of its 
own initiative or vis inergiae. The fact of its being brought here 
is not an immediate factor in the movements of tides; but the 



Illustration 150 

Herakleitos of Ephesus — the one thinker of our race 
who understood the workings of nature's double activ- 
ity and those of the to-order-setting - power in it, both 
from the physical and ethical point of view. 

Herakleitos of Ephesus, the one objective thinker, the one intelligent dog- 
matist of our race, hinted at many facts but explained none of his asser- 
tions. In Illustr. 150 he appears on a coin. By this fact he is singularly hon- 
ored by an age, which, in true enlightenment and natural intelligence, far ex- 
ceeded our scholarships — an age which understood the pernicious influence of 
philosophic speculations and aggressive opinions — an age which condemned 
Socrates to death and drove Plato out of civilization, because both these now 
highly esteemed philosophers were known to be actually sophists, who scat- 
tered delusive and pseudo-moral opinions as truths among the people. Highly 

364 




energy which brings it here is such a factor, and so is the circum- 
stance of its character-energy coming into atomic interaction and 
counteraction with the character-energy of the ocean-water such a 
factor. The character-forces in both, ocean and solar substance, 
interact changefully, and they counteract each other alternatingly 
in accordance with the changeful polarity of their own inner radio- 
activity and with that of their counter-cycling adaptation-power, 
or periechon. 

Not the distant sun itself, but solar substance, inwardly and 
outwardly active, has direct and indirect effects upon the waters in 
our oceans. These effects are not allied to gravitation, although 
the periechon of the earth has magnetic or rather sympheromenal 
character-energy. Gravitation is a phaenomenon of scientifically 
unknown origin or causation. 

In the original or active causes of all phaenomena there are 
numerous changeful predominant and subservient factors engaged. 
The predominance and subservience of these factors originates in 
the changeful polarity of radiating activity in character energy 
and of the correspondingly changeful polarity in the character- 
energy of the outer housings, which surround all radio-activity as 
a responding energy or periechon. The periechon reacts by virtue 
of changeful polarity from without upon the radio-active within, 
and so reacting, the periechon is a fundamental, universal and indi- 
vidual feature of all causation. Integral causation has'its root in 
radio-activity, but the differential causation arises in th e periechon. 

honored indeed is Herakleitos by this imprint on a com, for such imprints at 
that time were used only for elucidations of principle by educational ideo- 
grams. FeAv men of prominence were ever accorded such honor in that age. 
Herakleitos appears with the critical club of the semi-divine Herakles to 
give battle to visionary thought, The age immediately succeeding that of 
Herakleitos built the world-famous university at Alexandria, which devoted 
itself to propagation of relative truths and thereby precipitated the ruin of 
civilization. 

Illustration 151 

Herakleitos (?) (after Botarri), the only thinker 
of our race who ever knew that language has a life of 
its own, rooting as does human life beyond individual- 
ity in world-wide vitality. He was the only thinker who 
thoroughly knew that language becomes a directing 
power in civilized life and that it must be denned as 
such power in order to put any or all social situations 
or vicissitudes into a vitally true light. With Hera- 
kleitos, Right-speaking figured as the natural source of 
Fact-knowing and as a primary requirement to Right- 
thinking and Right-doing; for language, not thought, 
evolves the human intellect and gives the human animal 
free agency powers to do of his own volition what the 
balance of the created species can do only by virtue of 
instinct. 

3G5 




Everything" in existence has its radio-active inner energy and 
its outer respondent or adaptation-energy — its periechon. The 
energetic within has a correspondingly energetic without. Inner 
changes of polarity have outer corresponding changes in both, 
the universal and individual process of fermentation or digestion. 

Every radio-active atom has its periechon. Every collection 
of radio-active atoms has its colective periechon. The universe, as 
a whole, has such a periechon, according to the Fact-Knowers of 
antiquity. The entire solar system has such a periechon; so has 
the sun and the earth and every existing particle within and about 
both. 

The polarity of character-energy in the periechon changes 
correspondingly to the changeful polarity of the radio-active center 
or aggregations of such centers; the inner poles of the biaxial atom 
work in rhythmic harmony with the outer poles, but the outer 
changes take place under the uncertain or indefinite influence of 
environment. , 

A definite and indefinite number of radio-active factors and 
their respondents enter directly and indirectly into all causation. 
The indefinite factors we may ignore in considering a definite sub- 
ject like tides. The definite factors to be considered are those which 
have a universal and individual hold on causation. 

The Mexican aborigines have left us three well-known ideograms of the 
cyclic workings of Time, which, of course, include the causes of tidal move- 
ments. These aborigines at one time unquestionably understood the workings 
of natural causation. They understood the principal features of the world- 
process. 

They knew vitality to be an eternally active power in the process of exist- 
ence and they knew solar planetary systems to be merely things of temporary 
endurance. They divided the origin and decay of solar systems into four car- 
dinal periods, corresponding to the evolution and involution of powers of 
life, for the offal of life produces the solar system. They aimed to evolve 
all their ideas of Fact in accordance with ther understanding of natural 
causation. They considered all phaenomenal changes from the viewpoint of 
cycles, and they understood the compensatory workings of atomic character- 
energy in its counter-cyclings; accordingly they spoke of "waking and sleep- 
ing" of the various character-energy in serni-cycles. They further distin- 
guished integral causes from differential causes — radiant activity from re- 
spondent or periechon-activity, and from accidental interaction. Making this 
distinction, they could verify their immediate knowledge of causation by 
their mediate sense-observations, and these observations by knowledge of causa- 
tion. Whatever their ideas may have been, they could not have been far from 
the truth. 

Illustr. 140 shows the dual character-energy of the sun conceived more 
or less arbitrarily as the integral cause of cyclic changes, and the solar- 
planetary periechon as the differential cause. The periechon appears divided 
into thirteen four-polar cycles or months: Metzli. The entire ideogram is 
surrounded by the "Serpent of abstract intellectuality" in order to show that 
this conception of integral and differential causes has an abstract and arbitrary 
element in it, the sun itself not being the immediate cause of planetary cyclings 

366 



The universal and individual factors of causation appear il- 
lustrated in an ideogram from ancient America (Illustr. 141), see 
explanation of "periphora" in the glossary. The excentric fields in 
that illustration represent the effects of changeful polarity within 
the radio-active energy in the four fields of the periphora while the 
outer circle of ideograms represents the corresponding" outer 
changes in the earthy periechon and its influence on human men- 
tality. The whole ideogram is representative of the causes of 
yearly changes. 

The excentric fields might he taken to work not altogether 
unlike the wheels in a clock, if a clock could work automatically 
with self-energetic friction-wheels, as does the solar-system. The 
excentric fields counter-cycle ; their polarity meets and parts, to 
assimilate in interaction to eliminate in counteraction. 

In the above-mentioned illustration the whole solar system is 
conceived as a cell in the body of the universe and as partaking in 
the universal process of fermentation in which the four fields of the 
periphora pulsate with alternating chresmosyne and koros. All fer- 
ment-centers, like all digest-centers do so pulsate individually and 
collectively, by reason of changeful polarity; and this pulsation in 
the fields of the periphora is a cause of changeful hunger and sati- 
ety in man's daily life and in his spring and fall appetites, as it is a 
cause in the workings of inanimate nature. 

The axes of all ferment-centers adjust themselves indirectly 
to the changeful supply from the world-wide field of substantial 
energy and directly to the supply from the local electromagnetic 
factors in the world-wide fields, — to the solar and earthy peri- 
echon. 

The universal and individual fields of substantial energy give 
regularity to all mobility in nature by their control of axial activity. 
They do the work of carrying about all supplies for the activity of 
ferment-centers, just as the field of conscious energy carries the 
supplies of vitality to digest-centers in the universal and individual 
sphaeros. The field of substantial energy in the earthy periechon 
brings the supply of solar light-heat matter to the character- 
but only the symbol of radio-activity. The four-fold polarity or metabolings 
in the radio-active energy of integral causation during the thirteen cycles is 
represented first by the four twists in the body of the Serpent, and secondly 
in detail by four ideograms and cardinal names in the thirteen sections, namely 
those of rabbit-head, Tochtli; reed, acatl; arrow-point, tecpatl; and house. 
calli. 

The metaboling points in counter-cycling polarity (enantriotrope) char- 
acterize all integral causes. 

The little dots placed next to the four ideographic signs of these metabo- 
ling points denote the changes of the corresponding differentia] causes active 
in periechon of the thirteen minor cycles. 

The duality of atomic character-energy in radio-activity is depicted ;is 
usual by the two kinds of rays, the lineal and the curved, about the ideogra- 
phic sun-sign. 

367 



centers in the water of the ocean as to every other ferment or 
digest-center within or about the earth or any other factor in the 
solar system; it brings these supplies in accordance with the 
cyclings of its own alternating polarity to the correspondingly al- 
ternating polarity in the character-centers of the ocean water; — 
correspondingly alternating for the reason that the axial workings 
of the latter character-centers and their chrosmosyne and koros 
adjust themselves to the axial workings of the former character- 
centers, just as the solar periechon adjusts itself to the world-wide 
field of substantial energy. 

The counter-cyclings of the biaxial fields control the orderly 
workings of nature. The inner work of nature is done by the 
polar energy of the crossing-point in biaxial radio-activity; the 
outer work is done by the polar energy of the respondent field — 
the periechon. To illustrate: The substantial factor in the earthy 
periechon controls the revolutions of the moon about the earth. 
The mass of the moon or its specific gravity or its collective powers 
do not in any way enter into this control. The solar periechon 
controls the movements of the planets about the sun. Centrifugal 
force, contripedal force or gravitation have nothing to do with 
these movements. 

The law of universal gravitation is an untenable theory. It is a 
silly idea — an idea born of unnatural, learnedly acquired ignorance. 
If that scientifically established law were true to fact, the planets 

Illustration 141. 
The Time-piece of Creation. 
A symbolic presentation of the 
integrals and differentials in nat- 
ural Causation by the American 
aboriginal races. 

The alleged primitive races of 
forgotten ages had a more thor- 
ough knowledge of integral and 
differential causation than has 
our age. The achievements of 
our mathematical astronomers 
are trash when compared with 
those of prehistoric ages. In the 
accompanying illustration of the 
"Time-piece of Creation," the 
changeful trigrams of Fu-hsi ap- 
pear as excentric lines. The al- 
ternating predominance in the 
biaxiality of the Tai-Kih is 
shown as excentricity in the inner circle. The course of intellectual evolution 
has not worked for the enlightenment of mankind as effectually as involution of 
natural intelligence has worked for the propagation of delusions, by alphabeti- 
cal learning dissiminated. 

In Illustr. 141 the four counter-cycling fields in the periphora are depicted 
as the integral causes of all cyclic changes. These fields are shown as elliptic 




368 



would move with a changefulness of speed, quite opposite to that 
indicated by the radius vector. The speed is changeful, because 
the changeful polarity in the substantial fields controls it; the 
mass in motion has nothing to do with this control. The inter- 
action and counteraction of every planetary periechon with the 
solar periechon constitute the controlling energy. 

The solar system is not a whirlpool, the sun is not a vortex; 
both sun and planets are factors in the one sphaeros formed by 
counter-cycling fields of substantial and of conscious energy. 

The substantial field does the sewag"e-work in this sphaeros; 
it supplies the requirements of the ferment-centers in solar rarefac- 
tion and planetary solidification — in the fire-working and in the 
water-working phases of the phthora — just as the field of conscious 
energy supplies the digest-centers in the way of life. It is absurd 
to apply the theory of universal gravitation to astronomical phae- 
nomena. It is absurd to figure the specific gravity of planets by 
ideas of mass and motion. Each planet has its own chresmosyne 
and koros, and each takes from the periphora what its stage of 
development needs and what the field of substantial energy brings 
to it. 

Chresmosyne and Koros are phases of inner causation, which 
produce the phaenomenal changes in planetary motion. 

All atomic radio-activity with its periechon is self-regulative. 
It needs neither absentee gods, invented by theologians, nor ab- 
sentee forces, invented by scientists. Nature works automatically 
for the reason that its energies are atomic, indivisible in their 
duality and compensatory workings. The energies in the fields 
control these workings by supply and demand; by regulatinc; koros 
and chresmosyne. To illustrate: A soft iron bar suspended bv 
one end charges itself with magnetism from the field because of its 
chresmosyne and koros; and it gets its north and south pole from 
its position in accordance with the counter-cyclings in the double- 
active fields of substantial energy. Reverse the ends of the sus- 
pended bar, and it reverses its polarity. 

in form, because of their biaxiality. Sympheromenal activity appears as pre- 
dominating in the innermost field ; diapheromenal activity in the next field. 
The counter-cyclings are indicated by the shading of the two outer fields. The 
human face represents the one-sidedness of reflective thought, of which the 
moon was the usual symbol throughout antiquity. 

The solar-planetary periechon, shown in the outer picture-circle, stands 
representative of differential causation. It is divided into six times three de- 
termining points in sewage-working polarity. The world-wide fields are not. 
here specially represented in cyclic changefulness within the solar system, but 
they seem to appear in a third ideogram, not here produced, in which the sun 
is shown as one of twenty factors in the great world-wide periechon, which pre- 
sumably multiplies the eighteen factors in the solar-planetary periechon twenty 
times, thereby making the yearly cycle <>!' three hundred and sixty days. 

"89 



The earthy field of substantial energy causes matter of pre- 
ponderatingly diapheromenal character-power to rise, and matter 
of preponderatingly sympheromenal character-power to fall. 

Gravitation is an idea which has nothing to do with this rising 
or falling. If it had a heavy body it would have to fall faster than 
a light body. A large chunk of lead would have to fall faster than 
a small piece of wood; but it does not. If garvitation were a force 
and not a visionary idea then the more would have to fall not only 
with greater energy, but with greater acceleration than the less; 
but it does not. The field controls the falling. 

Gravitation is an idea, weight is a fact, and it is evidence of 
sympheromenal preponderance in tendencies of character-energy. 
The fall of weight is a special capacity by sympheromenal knitting 
imparted to the stuff of existence, but by the field controlled. 
Nothing can fall into the center of the earth. 

If we could bore a hole through the earth and drop the heavi- 
est piece of matter on the face of the earth into it, it could not 
fall to the alleged center of gravitation; it would fall wherever the 
circling field of substantial energy takes it. Its capacity to so fall 
depends on the sympheromenal knittings of its inner character- 
energy which interacts with the character-energy in the field. 
These statements of fact may or may not be evident, but true 
they are, notwithstanding all teachings of science to the contrary. 

Gravitation has nothing to do with tides. The tides do not 
gravitate, they pulsate, they ebb and flow with chresmosyne and 
koros as the counter-cycling field of substantial energy brings up 

The deviations of approximately five days between the integral and dif- 
ferential causation of cyclic changes, as given, and the actual observation were 
taken into account, as the gradual lengthening of years, and as the unavoid- 
able differences between rounded figures and actual rotations. The aborigines 
called these five days nemontemi, i. e., unused (in the cycles considered). The 
year of 365 days was further supplemented by intercalating thirteen days every 
fifty-two years, or half century-cycle. This intercalating of thirteen days was 
done gradually, quite in accordance with the actual workings of cycles, by 
adding another cycle to the thirteen half -century-cycles ; and it was noted by 
changing the initial name of the new year, using the four cardinal names, 
tochtl, acatl, tecpatl and calli, one after the other as initials, three times in 
thirteen years, thereby varying the initial day of the year from the -26th of 
February, in our reckoning, to the 13th, forth and back, during the century. 
The moon, although called Metzli (month), cuts no figure in the monthly 
cycles of ancient Mexican reckonings. It figured as an incidental evidence of 
causation only ; the fields Avere known to do the cyclic work. 

The reckonings of cyclic changes were applied to changefulness in human 
temper and disposition, for humanity lived by drawing on the changeful fields 
in the periphora for mental nourishment. The integral and differential causes 
in the "Rollings of the Wheel of Time" were made the foundation of educa- 
tional endeavor, in ancient Mexico, just as in ancient China. This scheme 

370 



supplies or removes waste from the character-centers of the ocean- 
water. 

Herakleitos divided the process of nature into two ways of 
working the stuff of existence over and over, automatically. He 
distinguished two kinds of anathymiasis; that of life and that of 
death or sewage. 

Herakleitos knew the tides as a phase of the Kathersin or dis- 
infection-process of sewage, in the earthy cess-pool or ocean — 
"Thalassa." 

The character-centers in the w T aters of the ocean and in solar 
substance have their alternating Chresmosyne and Koros; they 
draw on and they egest into the fields of the periphora by turns of 
polar-activity, as do the character-centers in the digestion-process 
of life. Changeful polarity fills up the character-centers alternat- 
ingly in earth or ocean-water and in solar light-heat substance or 
it empties them out and causes the self-division of individual fer- 
ment-centers, thereby propagating more character-energy of sim- 
ilar kind, at the expense of other character-energy which is being 
undone. Thus the character-centers in the ocean-water and in 
its exhalations interact with and counteract the character-centers 
in the substance coming from the sun. They do this alternatingly 
in ways of opposite polarity, that is the solar light-heat substance 
and the earthy cold-wet sewage interact with and counter-act 
each other under certain control of the counter-cyclings of sub- 
stantial energy in the periechon of the sun and of the earth — we 
might say, under the bipolar electromagnetic energy, which alter- 
natingly brings the opposite polarity of solar and earthy character- 
centers together or pushes them apart. These counter-cyclings of 
bipolar substantial energy control the changefulness in planetary 
preponderance for solidification of matter and the solar prepon- 
derance of rarefaction of substance. And this changefulness 
moves the water of the earth in tidal phaenomena, not only so 
many times during the year, but especially in spring and fall, for 
the earthy periechon interacts and counteracts with the solar peri- 
echon, and both are factors of causation in the yearly changes in 
the appetites of living as well as of dead character-energies. 

The tides are a local phaenomena of changeful polar activity, 
not only in the material fields of the periphora, but of a similar 
changefulness in the interaction of the earthy and solar field of 
substantial energy. 

was theoretically correct, even if it was not productive of desired results. All 
the ancient civilizations had adapted it. Knowledge of physical facts may he 
thorough, but discipline of the intellectualized character may fail, and the 
civilizing endeavors with it. Knowing is one thing, doing another. 

371 



As the character-centers in the waters of the ocean charge and 
discharge themselves periodically by interaction and counteraction 
with the character-forces in solar light-heat field of the periphora, 
directly and indirectly with character-forces in the periechon, so 
pulsate the tides. And that pulsation is a process quite analogous 
to the spreading and contraction in the body of the dividing cell 
under the changeful biaxial interactivity of the nucleolus and the 
centrosome. (See Illustr. 152.) 

The process of sewage-fermentation, like the process of diges- 
tion is rhythmic in its inwardness, no matter what prosaic view 
mechanically minded scientists may take of its outwardness. Not 
outer affinities, but inner character-energy does the determining 
work in nature. Affinities are only respondents of character- 
strainings and evidences of their inner workings, — of chresmosyne 
and koros. Regularity of changefulness in the polar workings of 
character-energy produces the regular changes in the workings of 
nature; and the polarity of individual energy is controlled by the 
axial workings in fields of collective energy. 

Distant things, like sun and moon, move no tides; the coun- 
ter-rotation of fields move them by direct interaction and counter- 
action. Sunshine attracts the ocean-water only through its influ- 
ence in the periphora and only with changeful force depending on 
the changeful polarity in the fields engaged. 

The moon by its periechon exerts a repulsive influence tipon 
the earthy periechon in which it moves. If the moon has a mate- 
rial tendency to fall to the earth, it also has a substantial capacity 
to keep from falling. It exerts this capacity as a diapheromenal 
reaction to its sympheromenal absorbing power, not so much in the 
material fields of the periphora as in the substantial periechon. 
The moon distributes very little matter; its absorbing powers p re- 

Illustr. 152 shows how our biologists illustrate the process of self-division 
in cell-life. This illustration may serve us to explain the interaction and 

counteraction between the character 
centers in solar light-heat substance 
and in those in the waters of the 
ocean; it may so serve us because 
universal fermentation works on the 
same principle as individual diges- 
tion, the only difference being in the 
diataxes, which is not here consid- 
ered. 

The illustration shows two stages 
in the development of cell-life; the 
earlier stage is shown as a circle, the latter stage as an ellipsis. In the smaller 
circular body apepar two elliptic bodies of unequal size; the upper con- 
tains the products of digestion about the centrosome-axis ; the larger shows 
those of digestion about the axis of the nucleolus. These products interact and 




372 



dominate in its environment. What little matter the moon rejects 
reaches the earth only by the carrying power of the substantial 
periechon. If there were no carrying power in the periechon of 
the earth or in the world-wide field of substantial undercurrents 
then the people on this earth could not see the moon or know of 
its existence, nor could they know the sun ; its light-heat substance 
could not reach the earth, and it could produce tidal movements. 

The tides are a product of both absolute and relative interac- 
tion and counteraction in the workings of deadened sewage. The 
workings are controlled by three-legged diataxis or principles of 
procedure, for only the three non-vital fields in the periphora come 
into dominant play as causes of tides. The world-wide field of 
vitality or the vital factors in periechon do not take any active part 
in tidalmovements. 

The character-centers in ocean-water, like all ferment- and 
digest-centers, draw only on such nourishment in the periphora 
as they can assimilate or digest. The ocean-water is sewage and 
too far removed from vitality to assimilate much from either the 
universal or local field of vitality. It is mainly the disinfecting 
energy in substantial undercurrents which ocean-water is suscep- 
tible of assimilating. 

Solar light-heat substance is refermented in its interaction and 
counteraction with earthy wet-cold matter in the atmosphere. This 
refermentation embodies some solar substance in the earthy atmos- 
phere, and it egests some of its substantial energy, which becomes 
part of the periechon and with it penetrates the body of the earth. 
By this penetration, the refermented solar energy is in part fur- 
ther refermented and it emerges through the ocean-water as some- 
thing like electro-magnetism, which appears on the surface of the 
ocean as phosphorescent light, and which is a disinfecting factor of 

counteract each other through the intervening fields of substance in the process 
of self-division, just as the character-centers of solar substance and ocean- 
water interact and counteract each other. The result of this interaction and 
counteraction in cell-life is self-division and propagation of specific character - 
'energy ; and this result is analagous to that of disinfecting ocean-water, which 
causes the tidal movements, under control of the solar planetary periechon. 
The ocean-water does not part entirely, en masse, as does the individual celJ 
eventually ; but its character-centers do so part and reunite ; they work as do 
the digest-centers in the cell-community, and they work under the same influ- 
ence of the substantial field in the periphora and by reason of the counter- 
cyclings of these fields. 

The stuff of existence, in life and its sewage, is being worked over and 
over by atomic radio-activity in accordance with the same principles, of which 
the foregoing illustration presents evidences — but evidences only, not con- 
clusions. The thinking mind in considering evidences to discern their causes 
may proceed either after the manner of its nature or in visionary, tangential 
ways. 

373 



ocean-sewage. This refermented part of solar substance in part 
cycles by further fermentation into the world-wide fields through 
the periechon and again makes solar substance an indirect factor in 
tidal movements. Another part of solar substance cycles into the 
world-wide fields, similarly, through the egestions of digest-cen- 
ters, as reanimated energy. 

The above statements of fact are by no means intended to 
elucidate fully the causes of tides. There is much more to be said on 
the subject of natural causation in general and on the causes of 
tidal movements in particular. 

ABSOLUTE, RELATIVE AND ACCIDENTAL FEATURES IN CAUSATION 

OF TIDES 
All natural causes have an absolute footing in the determining 
character-energy vested in the crossing-point of biaxial radio-activ- 
ity. They have also something of a relative hold on the stuff of 
existence by reason of outward working polarity through the peri- 
echon, and they have a still further relativity because of outer lim- 
itations (anammata) and accidental interaction, counteraction and 
reactions. 

The absolute and the relative features and phases make all con- 
sideration of causation a complicated subject. 

The absolute determination is not the only power in world- 
building ; relative factors work for and against it. 

Limitation of constructive energy plays a part in all cosmic 
work. The creative causes and the created effects are correspond- 
ingly limited in energy. 

The creative causes can only work through created effects. 
Universality acts only through individuality, and never in unlim- 
ited ways, but only within certain bounds — within anammata. 

Both solar and planetary influences have their anammata and 
both suffer rebound or reaction from these anammata. 

Every sphaeros or unit of cosmic activity has its certain con- 
finement. Solar as well as earthy influence has its anamma, 
through which it interacts and counteracts with the environment. 
The inner interaction and counteraction of factors in the sphaeros 
has not only its own bounds and rebounds, but it has accidental 
reactions and counteractios from the environmet to deal with. No 
sphaeros is an independently active factor in causation. The limi- 
tation of all co-operative energies working in absolute radio-active 
ways has to centent with accidental relativity. • 
Cosmic regularity- is disturbed by chaotic accidents. 

The excentric movements of planets, due to the absolute work- 
ings of biaxiality suffer disturbances from accidental causes with- 
in their own boundaries as well as from without, and these dis- 
turbances have their effects on tides. The confinement of polar 



374 



and planetary factors must be considered in essaying the tidal 
changes. The bipolarity or rather biaxiality of all radio-active 
units and combinations of units, working within confiement, 
causes the double excentric movements in the fields of the peri- 
phora and the elliptic coursings of the planets. This biaxiality is 
a feature in individual as well as in collective radio-activity, and it 
has its responder not only in the periechon, but also in the solar 
anamma. The responder is a cause of the double movements of 
daily tides as well as of the phaenomena of spring and neap-tides. 

All the regular work in the periphora is done by diataxis in 
atomic character-centers; it is done in accordance with duly "meas- 
uring and measured determinations in the Rollings of the Wheel 
of Time." The rolling depends directly on the four branchings of 
double active polarity in all ferment- and digest-centers and aggre- 
gations of these centers, but indirectly it also depends on the con- 
fining-power of anamma. The character-changes in this polar, ac- 
tivity (enantiotrope) produce the rhythmic throbbings or pulsa- 
tions in the movement of the deadened offal of life — in the phthora 
or "Great River" of all-engulfing sewage, the "Fiery River" of the 
all-renovating sun. These facts were once widely known. Even 
the aborigines of ancient America knew them. 

Planetary bodies have little if any regulating influence on dis- 
turbing force in the counter-cycling fields of the periphora. They 
are aggregations of dead matter with limited character-activity 
and they move naturally in accordance with the more active char- 
acter-energy in the fields of the periphora. These aggregations of 
dead sewage-matter float in prester. The active fields of greatly 
rarefied substance in the periphora are given solidity by the all- 
enclosing anamma of the solar system. 

Speed and mass of substance and matter in confinement make 
the entire solar system one solid body, — prester. The word pres- 
ter does not mean fire as particularly as it means solidity. Were 
this solidity an actual unconfined fire then we could not see 
through it, and then the world would burn up. The solar fire 
within confinement reacts in the making of moisture and water 
within the confines of our solar system. 

Any one who is interested in determining the detailed changes 
in the polarity of the character-powers which cause the tidal move- 
ment can study them by Fu-hsi's integrals and differentials. The 
Ch'ien trigram in Fu hsi's Pa Kua presents the nearest approach of 
the predominant polarity in the local periechon to that in the 
world-wide field and hence predominant causes in the neap-tides. 
King Wan has shifted this polarity as shown in Illustr. 118, prob- 
ably to suit his ideas of changeful intersection in the biaxiality of 
life. This heavenly King labored to establish the heavenly King- 

375 



dom on earth among civilized mankind, and hence he concerned 
himself more particularly about organizing principles of procedure 
in life, mind and thought than about the sidereal sewage-work. 
Nature's sewage work does not seem to have received much atten- 
tion on his part. 

THE MOON 

The moon is one of the best known of all the scientifically be- 
lied products of nature. It bears silent, but irrefutable evidence 
of the unnatural ignorance which characterizes the astronomical 
knowledge of our age. The learning of former ages may not have 
done justice to the moon when making it symbolic of the reflective 
work of thought and its onesidedness and shortcomings; but never 
did learning place such altogether false testimony before the men- 
tal gods in our temple of living truth, as do our up-to-date astron- 
omers when they speak with academic authority of the one great 
sattelite of our earth. 

The moon stands scientifically charged with being of fiery 
origin; when, as a matter of fact, it originated in watery formation. 

The telescopic examination of the moon has scientifically es- 
tablished the absurdity that its face is blistered with volcanos, but 
in fact, there was never anything like fire within or about it. The 
moon is a chilly thing, and it is hungry for the heat of the sun. 
The alleged volcanos on its face are water-working geysers. 

Our modern astronomers are unanimous in pronouncing the 
moon a dead world; yet has the moon grown to its present size by 
accumulating the offal of life, existing about it, and it still grows in 
the same old way as a repository of sewage. 

It is scientifically asserted that the moon has no environing 
atmosphere. If that assertion were true, then it would be the one 
thing in existence which did not partake in the universal process 
of assimilating and eliminating. The atmosphere of the moon does 
not break the rays of light because it is not yet of sufficient 
density. The moon moves still in the peirechon of the earth. 

The moon is scientifically charged with being the cause of the 

ILLUSTRATION 148 
The Moon is of all visible world-bodies the 
nearest to the earth, the most observed and 
best known to our astronomers. Yet, is the 
present astronomical knowledge concerning the 
moon far from truthful. 

Modern science can and does take sensible 
observations, but it does not often draw reason- 
able conclusions from sensible observations. 
The scientist of average mentality does not 
understand the differences between facts, phae- 
nomena, evidences and causation, and he does 
not realize that phaenomena are not acts of nature as they are in themselves, 




37C 



tidal movements in the oceans of the earth, when in the very na- 
ture of things, it cannot act at a distance and therefore stands in 
evidence of an alibi and is, of course, innocent of the scientifically 
founded charge — the charge that it disturbs the waters of the earth. 

The moon is also scientifically accused with obeying the vis- 
ionary law of gravitation, yet it moves unconcerned about this 
alleged law through its duodenary circles about the earth, without 
accelerating or retarding its pace, as it approaches the sun or re- 
treats from it. Nor does the moon pay any attention to the sci- 
entific ideas of centrifugal or centripetal or other mathematical 
notions of mass and speed. It remains a loyal satrap to the earth 
and to the harmonious workings of everything else in the mundane 
sphere. 

The character-energy, which keeps the time-piece of creation 
going has nothing to do with the scientific conception of gravita- 
tion or of centrifugal and centripetal force. Outer interaction and 
relative expenditure of energy produces the phaenomena of these 
forces. 

Scientific talk has nothing to do with the to-order-setting Lo- 
gos or any similar character-energy in either thought or act. 

Mathematically minded astronomers may belie the moon as 
they please, it retains its integrity. It moves quite in accordance 
with the one law of nature which is scientifically unknown; and, 
being unknown, leaves the self-sufficient thinking mind free to 
guess at the evident facts, of which it is unnaturally ignorant, and 
to invent subjective star-ideas and visionary laws whereby to en- 
lighten the benighted intellect. 

but they are only special aspects of fact and possible evidencs of natural causa- 
tion. Not realizing this fact, the learned scientist cannot realize the further fact 
that phaenomenal evidences do not convey any knowledge of causation to the 
superficially thinking mind — the syllogizing and illogical intellect. 

Learned thinkers are much given to drawing false inferences from evi- 
dences. 

Illustr. 149 presents a pictogram of the Haida Indians, our contemporary 
aborigines in the far north. The moon is here used, as usual, to depict the 

perversion of intellectual powers by the reflective- 
ly thinking mind. The Haidas, like all natural 
thinkers, have little faith in the virtues of alpha- 
betical enlightenment. The above pictogram is 
an illustration to a legend relating how man came 
into the moon, that is how the human mind came 
to be a reflectively working machine only, — how it 
lost its radiant self-consciousness and powers to 
discern the workings of natural causation. The 
Haida 's idea regarding the evolution of reflective 
intellectuality may be primitive, but it does not 
fail to depict the salient features of the facts in 
the case. The design depicts the peculiar nature 
of the reflectively working intellect, — the en- 
feebled arms of "doing" and the weakened legs of "proceeding" righteously. 

377 




The microscope in biology, the telescope in astronomy, do not 
supply the academiaclly trained mind with reasoning powers to 
know the active causes of nature's mobility and motivity, nor with 
ability to tell the truth about facts. The scientifically enlightened 
mind is unnaturally blinded to the workings of all natural causes, 
yet it will undertake to explain, authoritatively, the universal 
workings of causation and thereby hide its own unnatural ignor- 
ance in the guise of positively and relatively true terms. 

The learnings of antiquity disparaged the moon by using it to 
symbolically represent the workings of reflective thought. This 
use was an abuse, for the moon is a true sewage-redeemer in the 
way of life, while reflective thought is a maker of intellectual sew- 
age in the ways of death. The moon does, not work on three-legged 
principles, exclusively, but reflective thought does work in accord- 
ance with its three-legged principles only. 

Will the physical scientist ever come to realize that he has no 
right to speak of natural causes, while he is self-confessedly ig- 
norant of all that which is essential to Fact-knowing, — while he 
only knows phaenomena, conditions and the outer appearance of 
things, — and while he works away from the Reason of their being 
into the delusive glitter of tangential generalities and particulari- 
ties? 

The moon, like the earth, is a floating graveyard in this world 
of life and death. The life upon and about it makes it such a grave- 
yard. It is not an accident. It is not a fiery foundling, but a legiti- 
mately born factor in the body of the universe. It owes its origin, 
like all things of life, to the counter-cycling interactions of sub- 
stance and matter in the ways of life and death. 

The crippled human figure holds cut flowers in his hands, as symbols of the 
remaining products of the growth of natural consciousness, and also a basket 
to receive the profits of intelectual aggressions. The figure personifies a profit- 
gatherer in those greedy civilizations which labor only to make a few men 
rich. Reflective thinking makes men rich, but perverts and cripples their 
nature, is the moral in this design. This man in the moon is a sort of Cyclope, 
who works by artificial sight in the night of natural intelligence. The reflec- 
tively thinking mind, according to this pictogram, has its discerning eye in 
the brain of the rapacious eagle ; and it also has its de-natured knowing powers 
fore and aft in the body as shown by the pseudo-eyes in it. 

The reversal of the natural ' ' lights of life, ' ' by thinking reflectively only 
and obscuring the natural lights of intuition, is indicated by the blackening of 
the crescent and by showing the darkened part of the moon as light. 

Reflective thought, alphabetically enlightened and terminologically fixed 
in its conclusions, makes that which is Light and Right in the nature of things 
appear as dark and wrong in naturally humane judgment and endeavor. Even, 
our remaining aborigines know that the advance of our civilization rushes 
deathward by reason of thinking reflective errors. The aborigines hate pre- 
tentious thought; they depict.it as a devil. The Haida Indians have produced 
a great number of instructive ideograms which show evidences of profound 
intelligence. 

378 



LIGHT 

All that is known to modern learning about the workings of 
light is extremely faulty and delusive. The modern theories of 
light are relatively true, but untenable. Relatively true is any 
statement which has the appearance of being true, but lacks the 
character of truth. Any opinion or theory which is utterly untrue 
to fact may be called relatively true if it be considered only in its 
relation to any and all other kinds of absurd opinions by which it 
stands endorsed or confuted. The now highly esteemed relativity 
of truth includes all work done by the intellectual reversal of 
natural intelligence, which is the inevitable result of onesided al- 
phabetical enlightenment, and the digressions of which range any- 
where from unnatural ignorance to opinionated insanity. Relative 
truths refer in no way to the causes of orderly workings in nature. 
The conceptions of relative truths arise in ignorance of natural 
causation. Minds, thus ignorant, will always attempt to elucidate 
aspects of fact by misrepresenting their causes. The modern ideas 
of light misrepresent its causes, character and workings. All dis- 
tinctions made by learning of the various phaenomena in the work- 
ings of light are intellectual artifices. These distinctions may 
serve technical purposes at times, but as a whole they are delusive. 

Light is a product of the universal fermentation-process in 
the stuff of existence; just as the eye, which sees the light, is a 
product of the process of digestion. Atomic radio-activity working 
under, conditions of periechon, anamma and universal environment 
produces both, light and eye, as well as all phaenomena of light, 
its natural diffusions, its concentrations, its refractions, its polari- 
zations. Light is produced by the passing of the stuff of existence 
through radio-active centers, by assimilation of something from the 
passing stuff and by elimination of something else. Both substance 
and matter may be used up in the production of light. The sun 
produces light by burning up the matter in its body. The candle 
produces light by burning up stearine. Lamps produce light by 
burning up oil. The electric spark produces light by dissociation 
of its sympheromenal housing. Thought produces light by digest- 
ing the substance from the field of conscious energy in the mental 
character-centers of the bodily economy. 

What the human mind may know about light, it knows in- 
wardly through the workings of its self-consciousness and out- 
wardly mainly through the eye; and, of course, also through the 
unification of these two sources of knowledge. What the eye 
notes about the workings of light is imparted to it through the 

379 



interaction of its character-centers with the character-centers in 
the fermentation of light, and all these notations are fragmentary, 
the eye being a special organ of notation. It notes evidences only, 
not the act in itself. If the character-centers of the seeing eye 
could not interact with the character-centers of the light or other 
objects seen, then the eye could not serve its purpose; if light had 
not been an incidental but constant factor in the evolution of the 
eye, then the eye would not have evolved its natural ability to deal 
with light.* 

What the eye notes in the refraction of light is the evidence of 
the fact that the fermenting light-matter is composed of, at least, 
two kinds of different stuff or a duality of character-power which 
divides itself when working under changed conditions. What die 
eye notes in polarization is evidence of the fact that light works in 
spherical ways about two axes through one radio-active center. 

There is no monoaxial light. Matter could not come together 
or go apart in monoaxial ways. It could not be polarized or re- 
fracted. 

The models made to explain the workings of monoaxial light, 
illustrations 29-30,- may give some idea of the axial and spherical 
workings of light, but they are products of one-sided aspects and 
fragmentary conceptions of fact. 

The polarization of light shows only motion within limits and 
biaxial tendencies to work toward this or that side of the main 
radio-active axis ; the side depending on the kind of fermenting sub- 
stance. The motion, noticed, may lead thought to form all sorts of 
conclusions with regard to its causes, but all that thought can learn 
through sight about light and its motion cannot impart any knowl- 
edge of the character-energy which produces the light and 1 e 
power of the eye to note the light, nor can it impart the knowl- 
edge that light is produced by simuntaneous assimilation unci 
elimination of something, if thought has not its conscious connec- 
tion with self-consciousness; a connection which scientific thought 
can never boast of having. 

Illustr. 142 to 144 show three different views of visible motion 
in polarized light. They show the tendencies or capacities of lig'ifc 

A cumbersome sentence, teaming with words susceptible only to objective 
definitions and recited by Pfutarch in Isis and Osiris, points to the Gist of 
Fact. The sentence reads : y ok £a>oa xai ftAdnooaa xai xtvrjGSOJZ 

dpyrjv i£ ai>T7J<; e^ooaa xai yvajoiv ocxeuov xai dXXorptwv fuats aXXoB-ev 

scmaxsv dnop porjv xai fioTpav ex zou (ppovouvroq or<p xu~ 

ftepvarac t6t£ aufinav, xatf c HpdxXsirov 

This means approximately : The living and seeing nature of man, which 
has within itself the principles of motion and the immediate cognition of self 
and not-self, has ingested part of the world-wide consciousness from the not- 

380 





Illustration No. 142 Illustration No. 143 Illustration No. 144 

to work in Tai-kih curves, in cross-forms, squares, etc. They shuvv 
this tendency in connection with the limitation which the peri- 
echon puts upon radio-active workings of various kinds of matter 
under various conditions. The shadings are not material, they in- 
dicate onlv the neutral lines in the four-fold division of biaxial pol- 
arity. 

The scientific talk of the immense speeo of light is absurd. 
Light originating in the fermentation of matter has no such extra- 
ordinary motion. Its mobility is analogous to that of sound and 
not always largely in excess of it. Although it is true that light or- 
iginating in changes of substance, as does lightning, we see much 
sooner than we hear the thunder. The reason of this fact is obvious, 
but not known to science. The mobility of both light and sound is 
multiplied by the axial workings of the field of substantial energy 
which does the work of carrying the fermenting stuff about in the 
periphora. This multiplication in tie case of light is far greater 
than in the case of sound, but it vanes in both cases in accordance 
with the fermenting" matter or substance which is being carried 
about or distributed. Different :lia;virter-centcr.; produce different 
stuff, more or less susceptible of being carried about, fast or slow, 
through the sphaeros. 

Ligdit originating in fermentation of substance moves with 
great rapidity by its own energy; while light originating in fer- 
mentaton of matter travels like fire with slow speed of its own 

self without, the part which is an egestion of that which governs the orderly 
workings of nature, according to Herald eitos. 

To further explain the meaning of this quotation: That which governs 
the workings of nature is the radio-active conscious energy in the world-wide 
field of vitality. The Herakleiteans called this governing power theios logos, 
and perhaps they included the idea of perieehon in their conception of gov- 
erning power; or they referred to the to-order-setting as logos dioikon, for 
short, or they described it more definitely as the all-penetrating and surround- 
ing world power, making the world-law. According to their knowledge of fact, 
this "divine" world-law nourishes and sustains tin- order of human life and 
thought-made laws as far as they are just. It seems to have been a generally 
recognized truth that man lives not by eating and drinking alone, hut also by 



energy and owes the rapidity of its motion altogether to the axial 
movements in the field of substantial energy. Solar fire is matter 
in fermentation; it travels slowly by its own energy, and rapidly 
only by the field of substantial energy which carries it. The 180,- 
000 miles per second with which solar light is reputed to travel 
are derived from the speed in the field of substantial energy. The 
speed idea of solar light, as conceived by the scientific mind, intro- 
duces an ignis fatuus into the intellectualized mind. Our mathe- 
matical astronomers deal in relatively true visions which misrepre- 
sent natural causation. The misrepresentations are evidences off 
ignorance crasse, studiously acquired and systematically propa- 
gated by persistent miseducation— by instruction which so stupi- 
fies the mind that it loses its natural powers to reason from nat- 
ural causes to natural consecpiences. 

Molecular motion, so-called, is only evidence of polar metabo- 
lings in the duality of radio-active energy. That metabolir.g char- 
acterizes all fermentation and digestion. The radio-active within 
always works in connection with the without. 

Color has its original footing, not in speed' of waves, but in 
the stuff of existence and in the ways in which this staff is fer- 
mented or digested. The speed effects noted in connection with 
color are only evidences of the work done. 

When the student has learned all science has to say about light 
or any other phaenomenon, he has learned only to draw false con- 
clusions from evidences. 

drawing on, inhaling, vitality from the world-wide field of conscious energy. 
See quotation from Marcus Antoninus elsewhere in this volume. 

The workings of conscious energy about the world-axis governs the work- 
ings of all individual axes in digest-centers. The nucleolus, through its axis, 
draws upon world-wide vitality for part of its being, and it controls the work- 
ings of the centrosome axis in digestion. The vitality which we inhale and the 
vitality which we draw from reanimated food find axial adjustment within 
every digest-center of our body, and this adjustment builds up both mental 
and bodily powers and faculties; it equalizes and harmonizes the bodily and 
mental workings within our organic' economy. 

If the nucleolus did not so draw conscious energy from vitality without, 
then digestion could not reanimate the dead food eaten; nor could we be self- 
conscious beings, that is, the self could not distinguish itself from not-self, if 
the consciousness coming through the axis of the nucleolus did not stand dis- 
tinct in the mind from the consciousness coming through the axis of the cen- 
trosome. But as a matter of fact the radio-active self-consciousness in the 
mind works in distinction to its periechon consciousness. The special faculties 
of inner and outer sense in the periechon consciousness work analytically and 
self-consciousness works comprehensively to connect all analytic work of the 
mind with the Reason or to-order-setting power in natural causation. Were 
it. otherwise — were it not for the conscious energy which we inhale — men 
could not have more reasoning powers than the food which they eat can impart 
to their bodily economy. 

382 



SUBJECTS OF SYMBOLIC AXD SCIENTIFIC ILLUSTRATIONS 

1. The Chinese Pa-Kua, or S trigram-formula of the integral ami differ- 

ential factors in natural causation XLIII 

2. The Shekinah of the Kabbalists, illustrative of the downward growth 

of mentality in organic life XXXV 

3. The first Brahmanic World-egg, symbolizing atomic Radio-activity as 

the one element in world-building energy. 

4. The Brahmin Trimurti, shown as personifications of the three-fold 

branchings and alternations of integral and differential to-order- 
setting powers in mental and intellectual development. 

5. Brahma, as the World-digester of the evidences of universal and indi- 

vidual factors in causation. His digestive work is sustained by 
ingestions from and egestions into the field of conscious energy in 
accordance with the polar changes in the. Cyclic Rolling's of the 
Wheel of Time. 

6. Brahma and Sakti establishing the reciprocal principles in intellectual 

and social evolution by evolving the Sanscrit or rhythmic use of 
language, which brings the human knowing powers into harmony 
with the world-building doing-powers. 
Brahma, after self-division as Brahm-Sakti, surmounts the physical 
World-egg and its abstract, ideal representation and misrepresen- 
tation by alphabetical enlightenment: Note the dead serpent 
hung about the World-egg 49 

7. The Arrhenothelous Genius of Brahma metamorphosed into that of 

Prajapa.ti, suggesting the fact that intellectualized self-conscious- 
ness remains arrhenothelous, and capable of comprehending the 
double-activity in creative evolution, if evolved by the Sanscrit 
type of language . 4 9 

S. The masculine and. feminine powers of the intellectualized mind rep- 
resented by a radio-active and reflective head, both of which draw 
on the fields in the periphora, for the hot-and-dry-solar and the 
cold-and-wet-earthy substance in the periphora, as the needed 
factors to sustain vital energy 53 

9. The Chinese Tai-Kih, from a Roman Ensign, symbolizing the recipro- 
cally working biaxiality of the to-order-setting powers in all fer- 
ment and digest-centers. The Romans pretended to organize their 
legions in all its details according to the reciprocal principles 
which sustain organic life. This pretense was common to other 
nations of antiquity who carried on alleged "holy wars," there- 
fore the Greek word "diacosmesis" was chosen to represent the 

to-order-setting work in nature as in the army 5 6 

10. The counter-cycling cross of ancient America, symbolizing the radio- 
active character-power in digest-centers, with particular refer- 
ence to its double-active counter-cyclings 64 

11-12. Sectional views of hailstones, showing the fact that the substantial 
energy of ferment-centers in nature's non-vital activity works 
radio-actively within certain limits, determined by the periechon, 
just as conscious energy works in life 68 

13. The spiritual Dionysis and the physical Silen, illustrating the similar- 

ity and the difference between the sensible and the reasonable 
workings of character in the human mind 70 

14. Silen, as the alphabetical instructor of outer sense, neglects the de- 

velopment of the reasoning powers and thereby converts human 
nature into that of intellectual satyrs who corrupt public intelli- 
gence by compulsory unnatural education and propagation of ir- 
rational opinions 74 

15. Silen, as the personification of the sensible development of mind, 

supporting reasonableness in its early development, as personified 

in Dionysos 7 6 

16. The re-incarnation of human reasonableness, which had been done 

to death by over-development of sensible faculties and intellec- 
tual outwardness 7 6 

17. The delusions of intellectual reform-movements 77 

18. The freedom to think in undisciplined ways results in ultimate fail- 

ure of all social reform-movements 7 7 

19—20—21. The character-work of the free-agency powers of mind in thought 

and language — three pictograms from Ancient America 78 

22. The ingot-cross, depicting the intuitive powers of the human mind as 
originating in radio-active vitality of mental digest-centers, by a 

potentially conscious periechon enclosed 81 

23-2 4. Two Etruscan Jacob's ladders, depicting opposite stages in the evolu- 
tion of intellectualized character 83 

25. The microscopic view of the multiple character-powers in the eye of 
an insect, working as a unit in a "sphaeros" of a radio-active 
center, which by re-digestion focalizes the biaxiality of all minor 
centers S6 



2 6. A Brahmanic symbol of a turtle-tower, the active factors in the evo- 

lution of the free-agency intellect. Although the human mind 
lives naturally within the world-wide field of potential vitality and 
although it interacts reciprocally with this field, it thinks rela- 
tively true, mechanical ideas 86 

27. An armilary or model to illustrate the spherical workings of life and 

death, in their interaction and counteraction 9 

28. The globe or "sphaeros" of Helios, who personifies radio-active Self- 

consciousness as harmoniously interacting with the world-NOT- 
self, is here used to depict the fulness of intuitive knowledge of 
fact in distinction to the "intellectual peacock," which depicts the 
showy pretentious flatness of the poeticaly developed intellect, 

given to religious myths -.-.. 91 

29-30. Models illustrating the alleged mono-axial, but, actually biaxial and 

spherical workings of light 9 4 

31. Ah Etruscan symbol of the tri-unity of human knowing-powers; 
Spoken Thought and Speaking Thought working in harmony sus- 
tain the mind's naturally self-conscious insight into the Gist of 
Fact, active in the crossing-point of atomic character-power — an 
unwinged Holy Ghost, suggesting that the vitality to which Spoken 
Thought gives expression is only a potential factor in Trutn- 
telling, and that. Speaking Thought is the dominant and active 
factor in evolving intellectuality in mankind 9 5 

3 2. An Egyptian picture illustrating the process of forming self-conscious 

judgments of evidences in accordance with principles of life and 

death , 9 7 

33. A Japanese Tai-Ko, illustrating the union of the three equally import- 
ant strands in all causation. We might call the Tai-Ko a cross- 
section of the eternal chain of causation 105 

34-35-36. Visible and invisible light 110 

37. A diagram to explain the changeful angles of intersection in the bi- 

axiality of atomic activity 121 

38-39. Self-division of body- and mind-making powers in cell life 12S 

4 0. A Peruvian Sun-picture, symbolizing the dual powers of atomic radio- 

activity 133 

41. Alternating currents of electricity in the electro-magnetic field 151 

4 2. Magnetic activity in the field of substantial energy 152 

4 3. Rock-formation-families of radio-active ferment-centers characterize 
all mineral formation and cause them -to undergo periodic changes 
in the structure •. 153 

44. The so-called nebula in Virgo — a bistellar planetary system in the 

retrogressive course of envelopment 155 

45. A Chinese ideogram of the intellectual development of mental tools 

and of the power to use these tools, after the manner of nature 16 1 

4 6. A microscopic view of a piece of chalk, illustrating the origin of all , 

mineral matter from remnants of life 167 

47—48—49. Three views of the planet Jupiter, showing an advanced diaphero- 

menal stage of development, in the planetary environment 169 

51. The head of a Sibyl, presumably 177 

5 2. The universal kitchen of Assyria, symbolizing the reciprocal and rela- 

tive workings of the digest-center by a cross in circle of rampart, 
denoting anammata 18 5 

53. A Celtic Triskele, symbolizing three-legged analogy, the relativity of 

truth and the three-legged diataxis 1S7 

5 4. The gammadion or walking cross, symbolizing the changeful bearings 
and footings in the logic of life, the reciprocal workings in the 
Wheel of Time and four-footed diataxis 189 

55. King Amenopthis II, in the dogma of at-one-making or atonement 193 

5 6. The Egyptian Uas, a symbol of logical thought, as a guide to apostoli- 

cally reasonable leadership 196 

57. The sistrum or ankh, the symbolic key which admits the speaking in- 
tellect to the workshop of nature and to knowledge of the inward- 
ness of natural causation, i. e., evangelic knowledge 197 

5'S. Picture of fatal relationship from Assyria, illustrating the fatal influ- 
ence of single-active thought when dealing with powers of life in 

relatively true ways .- 198 

59. A Holy Ghost design from ancient America 200 

6 0. A Holy Ghost ideogram from ancient Egypt 201 

■ 61. The Kilin of relative principles of procedure; a glyph from ancient 

China 202 

62. The Kilin of reciprocal principles of procedure; the glyphic proto- 
type of the Christian "Lamb of God" 202 

63-64-65. The civilizing purpose represented in its three natural branchings by 

three bulls: Aphis, Pakis and Mnevis 203 

6 6. An Assyrian ideogram of two unicorns, representative of the unifying 
power in the double-active procedures on inner and outer sense 
along life's purpose. Inner and outer Sense in individuals and 
factions of society moving together produce the unanimity of rea- 
sonable procedure 20 5 



yT. The Chinese Dragon of Discernment, representing the powers of dis- 
cernment as encircling radio-active character-power and as paying 
special, digestive attention to it — the discernment in the peri- 
echon-powers 20 6 

6S. The Crest of ancient Japan, as a symbol of the organizing power 
which sustains national life by both reciprocal and relative prin- 
ciples of procedure 207 

70. Egg of Toxopneuste; illustrating cell-life as a family of digest-centers 211 
69. The two principal factors in cell-life 213 

75. Combustible egestions of plant-life; dictamnus fraxinella, ilustrative 

of the usually unnoticeable diapheromenal tendencies in eges- 
tions of life. All capacities of moisture contain tendencies to 
heat; no water without subservient tire-tendencies; no fire without 
subservient water- tendencies 22<i 

71. The relationship of nucleus, nucleolus and centrosome 226 

72-73. Phases of nucleus, cell-string and centrosome 227 

74-75. Centrosome and cell-string in self-division and reunion 227 

76. Egestive activity of centrosome 228 

77. Changeful polarity in digest-centers 231 

81. Digestive self-division in elementary life — karyokenesis 23 4 

82. Colonies of Amoeba families 235 

S3. Propagation by self-division 235 

84. Self-division of seed-energy ! 236 

85. Changes of seed-energy during self-division 236 

S6. The workings of biaxiality during self-division 237 

84. Isogamic propagation 239 

91. Eight stages of interactivity and counter-activity between nucleolus 

and centrosome in the development of seed-energy 241 

7S. Diagram showing a scientific conception of polarity 242 

79-80. Speculativ ideas of the workings of polarity 243 

87. Diagram showing a scientific guess at the causes of order in aggrega- 

tions of matter 244 

88. Mental re-digesters in the animal economy 24S 

89. Polar workings of the nucleus 250 

9 7. Polar workings in nucleus during self-division '.... 251 

95. Formation of feminine seed-energy — karyostenosis ...". 253 

92. Propagation by copulation 254 

93—96. The workings of seed-energy in animal life 255 

100. Polar and equatorial views of centrosome and seed-string 257 

9S. An ancient Mongolian ideogram representing the atomic character- 
power in the universal or w'orld-wide field of vitality and the two- 
foldness of individual character-power in human life 263 

99. A Chinese ideogram of inner and outer discernment in human con- 
sciousness, the straining for knowledge of radio-active character- 
power, illustrating the "exchange of all things against and lor the 
one thing - ," — the ONE to-order-setting-power in the world 265 

101. A Chinese ideogram of the necessary mental digestion of systematic 

ideas in the way of the "Reason of Living," in order to enable the 
mind to make characterful use of its ideas 2C6 

102. A Chinese ideogram of logic after the manner of nature 266 

103. Ideograms illustrating the difference between the syllogistic and the 

logical work of thought 267 

104-105. Sacred vessels from the Chow dynasty, illustrating the two opposite 
kinds of intellectual workings, the scientific kind which deals with 
outwardness and the theological kind which deals with inward- 
ness 26 7 

106. Ancient Chinese ideogram which represents the scales of self-con- 

sciousness weighing both intuitive and word-vested knowledge.... 268 

107. A Chinese cash 269 

10S. A Chinese ideogram of the inward and outward workings of the in- 
tellect 269 

108 >4. An ancient Mongolian ideogram of the influence of intellectual devel- 
opment on the human mind; brutality, opinionated stupidity and 
foxiness become the distinguishing characteristics of the alpha- 
betically enlightened mind 271 

109. The Chinese Genius of its written language 272 

110. Fu-hsi's Pa-Kua or S trigrams of the variable integral and differen- 

tial factors of causation in the cyclic workings of life 273 

111. Cross-sections of a chiastolite, showing the effects of bi-polar work- 

ings in the structural formation and re-formation of mineral 
matter, by reason of penetrating currents of substantial energy 27 1 

112. A Celtic Cross, symbolic of to-order-setting principles of procedure 275 

113. Lu Tung-Pin H'sien, one of the eight Chinese Immortals, personify- 

ing one factor in the integrity of the civilizing instinct 276 

112. Chang Kuo Lao H'sien, personification of an immortal factor in the 

civilizing instinct 277 



o^ 



^ 



114. Ho H'sien Ku Shih, •personifying the feminine factor in the civilizing 

instinct 277 

115. A Chinese ideogram of the relation of the organizing power of old- 

time Spoken Thought to the systematizing power of modern 
Speaking Thought; and of the five animals representative of intel- 
lectual tool-development 278 

116. An illustration of the character of Taoistic propaganda 279 

117. A Chinese ideogram of a living criterion of certitude; illustrating the 

five intellectual faculties in their four-fold bearing and the pow- 
ers to use these faculties rationally 28U 

118. A Chinese ideogram of the "All out of one and the one out of all" 280 

119. Fu-hsi's and King Wan's trigrams of the variable integrals and differ- 

entials in natural causation 281 

120. King Wan's arrangements of trigrams, showing his conception of the 

variable constituents in the families of digest-centers in human 
cell-life 28 2 

121. Illustration of the character-powers egested from the digest-centers 

and surrounding it, to fit it into its environment 283 

122. A Chinese ideogram of the unified workings of the mind and outer 

powers of the intellect 283 

123. Another ideogram of similar meaning 284 

124. A Japanese idea of the variable integrals which form the gammadion 

or symbol to procedure after fundamental principles — reciprocity 

and relativity 284 

125. A Japanese Tree of Life or Jacob's Ladder 285 

126. A Brahman Tree of Life in intellectual development 285 

127. The counter-cyclings of the discerning powers to find the focus of to- 

order-setfing character-power in all facts — the Kyriological diges- 
tion of evidences 285 

128. The Yh-King Hexagrams formulating the logic of life and death, as 

aplicable to the process of civilization 28 6 

129. Elementary development of mental organs 288 

130. The advanced development of mental organs 289 

131. Fy-hsi , 290 

133. An ideogram of fundamental principles (turned upside down by 

printer's error) 29 7 

132. The intellectualizing power of Brahma, in the world-egg, has its root- 

ing in the intuitive consciousness of diversified character energy in 
radio-active digest-centers 30 3 

134. Chinese seal-signs of the four essentials to Fact-knowing; and the 

Pei-Tou or 7 star-sign (dipper), symbolic of the fourfooted and 
threelegged diataxis of the to-order-setting procedures in nature's 
workshop 314 

135. The Trimurti and its connection with the third Brahmanic worldegg- 

out of which are evolved the triple powers of the divinely human 
consciousness — the consciousness of the Reason of Living 314 

136. A Celtic cross in circle as a symbol, illustrative of the inner workings 

of character-energy 327 

137. Kneph, a personification of that mind-power which evolves the facul- 

ties of. language in double-active and unifying ways, according to 

the principles of double-active nature 345 

138. Le Tieh Kuai Hsien, the last and the least of the Eight Immortal fac- 

tors, in the civilizing instinct, personifying the masculine tenden- 
cies subservient in Mother-wit, or Mother-consciousness (Kwan). 
The printer by mistake has turned the cut upside down 347 

139. Xoehitzinco, the beginning of the end; headless intellectuality, running 

wild in civilization, by language deluded _ '3 4 8 

140. The World-clock from prehistoric America 323 

141. The Time-piece of Creation from Ancient America 368 

142,143,144 Polarization of light _ 3S1 

147. The Egyptian Triunity symbol of to-order-setting powers in the in- 

tellectual work which controls civilization 36 3 

148. Photograph of apparent polar-activity in the moon 376 

149. The moon as a symbol of reflective thinking — a carriacature of our 

reflective knowledge, by a Haida Indian 377 

150. Herakleitos of Ephesus, from an ancient coin 364 

151. Herakleitos, after Bottari 365 

152. The workings of bipolarity in self-dividing centers, illustrative of the 

workings of all atomic character-centers. The rhythmic workings 
of all individual character energy and in the fields of substantial 
and conscious energy cause the movements of tides and control 
the revolutions of the moon about the earth. 
i70. Itziotle, illustrative of the difference in the natural workings of men- 
tality and the artificial workings of intellectuality, — the undue in- 
fluence of the erring intellect upon the determining will-power in 
human life at certain stages of its mental development, usually 
described as dynasties by mythographers. 



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